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Photographic 

Sciences 

Corporation 


23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

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CIHM/ICMH 

Microfiche 

Series. 


CIHfVI/ICMH 
Collection  de 
microfiches. 


Canadian  tnstitute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiquas 


"^ 


Technical  and  Bibliographic  Notes/Notea  tachniquaa  at  bibliographiquas 


Tha  Instituta  has  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturas  of  this 
copy  which  may  ba  bibliographicaily  uniqua. 
which  may  altar  any  of  tha  imagas  in  tha 
raproduction,  or  which  may  significantly  changa 
tha  usual  method  of  filming,  are  checked  below. 


□    Coloured  covers/ 
Couverture  de  couleur 


I      I    Covers  damaged/ 


D 


D 


D 
D 


D 


0 


Couverture  endommagAe 


Covers  restored  and/or  laminated/ 
Couverture  restaurie  et/ou  pelliculie 


□    Cover  title  missing/ 
Le  titre  de  couverture  manque 

pn    Coloured  maps/ 


Cartes  giographiques  en  couleur 


Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


I      I    Coloured  plates  and/or  illustrations/ 


Planches  et/ou  illustrations  en  couleur 


Bound  with  other  material/ 
RaliA  avec  d'autres  documents 


Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  liure  serrde  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intArieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajouttes 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  ceia  6tait  possible,  ces  pages  n'ont 
pas  6x6  fiimias. 


L'lnstitut  a  microfilm^  le  meilleur  exemplaire 
qu'il  lui  a  iti  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-Atre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  una 
modification  dans  la  mAthode  normale  de  f ilmaga 
sont  indiquAs  ci-dessous. 


I      I   Coloured  pages/ 


/ 


D 


Pages  de  couleur 

Pages  damaged/ 
Pages  endommagtes 

Pages  restored  and/oi 

Pages  restaurias  et/ou  pellicul6es 


I      I   Pages  damaged/ 

I      I    Pages  restored  and/or  laminated/ 


Pages  discoloured,  stained  or  foxed/ 
Pages  dicolories,  tacheties  ou  piqudes 


I      I   Pages  detached/ 


Pages  ddtachies 

Showthrough/ 
Transparence 

Quality  of  prir 

Qualiti  intgale  de  I'impression 

Includes  supplementary  materit 
Comprand  du  materiel  supplimentaire 

Only  edition  available/ 
Seule  Edition  disponible 


rri  Showthrough/ 

I      I  Quality  of  print  varies/ 

r~n  Includes  supplementary  material/ 

|~n  Only  edition  available/ 


T 

P 
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fi 


O 
b 
tt 
si 
o 
fi 
si 
oi 


Tl 

sr 

Tl 
w 

M 
dil 

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i 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  ref limed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuiliet  d'errata,  une  pelure, 
etc.,  ont  6t6  filmies  A  nouveau  de  faqon  d 
obtenir  la  meilleure  image  possible. 


Additional  comments:/ 
Commentairas  suppldmentaires: 


Irregular  pagination  :   [I]  -  VI,  [3]  -131  p. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film6  au  taux  de  reduction  indiqui  ci-dessous. 


10X 

14X 

18X 

22X 

26X 

30X 

A 

1 

12X 

16X 

20X 

24X 

28X 

32X 

itaiis 
18  du 
nodifier 
ir  une 
ilmage 


The  copy  filmad  htra  hat  b««n  raproducad  thanks 
to  tha  ganarosity  of: 

Harold  Campball  Vaughan  Mf  morial  Library 
Acadia  Univaralty 


Tha  imagaa  appaaring  hara  ara  tha  baat  quality 
possibia  contidaring  tha  condition  and  lagibiiity 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  apacificationa. 


Original  coplas  In  printad  papar  covars  ara  filmad 
baglnning  with  tha  front  covar  and  anding  on 
tha  last  paga  with  a  printad  or  iilustratad  Impras- 
slon.  or  tha  back  covar  whan  appropriata.  All 
othar  original  coplas  ara  filmad  baglnning  on  tha 
first  paga  with  a  printad  or  Iilustratad  impras- 
slon,  and  anding  on  tha  last  paga  with  a  printad 
or  Iilustratad  Imprasslon. 


9S 


L'axamplaira  filmA  f ut  raproduit  grica  A  la 
ginArositA  da: 

Harold  Campball  Vaughan  Mamorial  Library 
Acadia  Unlvanlty 


Las  imagaa  suivantaa  ont  AtA  raproduitaa  avae  la 
plus  grand  soln,  compta  tanu  da  la  condition  at 
da  la  nattat*  da  I'axampialra  film*,  at  an 
conformity  avac  las  conditiona  du  contrat  da 
fiimaga. 

Laa  axamplairaa  originaux  dont  la  couvartura  an 
papiar  aat  ImprimAa  sont  filmte  an  comman9ant 
par  la  pramlar  plat  at  an  tarmlnant  soit  par  la 
darnlAra  paga  qui  comporta  una  amprainta 
d'impraaaion  ou  d'iiluatration,  soit  par  la  sacond 
plat,  salon  la  cas.  Toua  las  autraa  axamplairaa 
originaux  sont  fiimAs  an  comman9ant  par  la 
pramiAra  paga  qui  comporta  una  amprainta 
d'impraaaion  ou  d'lllustration  at  an  tarminant  par 
la  darniAra  paga  qui  comporta  una  talla 
amprainta. 


Tha  last  racordad  frama  on  each  microficha 
shall  contain  tha  symbol  ^^>  (moaning  "CON- 
TINUED"), or  tha  symbol  V  (moaning  "END"), 
whichevar  applies. 


Un  das  symboles  suivants  apparattra  sur  la 
darniire  image  de  cheque  microfiche,  selon  le 
cas:  la  aymboia  -*>  signifle  "A  SUIVRE",  le 
symbols  V  signlfie  "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  Included  In  one  exposure  ara  filmed 
beginning  In  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  Illustrate  the 
method: 


Lea  cartas,  planches,  tableaux,  etc.,  pauvent  Atre 
filmfo  A  des  taux  de  reduction  difftrents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seui  ciichA,  11  est  filmA  A  partir 
de  I'angle  supirieur  gauche,  de  gauche  k  droite, 
et  de  haut  en  baa,  en  prenant  le  nombre 
d'images  nAcessaire.  Les  diagrammes  suivanta 
illustrent  la  mAthode. 


srrata 
to 


pelure. 
tn  A 


1  2  3 


32X 


1 

2 

3 

4 

5 

6 

,-;, 


a.  fc  s".  I 


CATECHISM  OF  BAPTISM. 


BY 


REV.  DUNCAN  D.  CURRIE,     * 


or  THK  CONrEBENOB  OV  EA8TBBM  BBITISH  AXBBIOA. 


**  Then  will  I  sprinkle  clean  water  upon  yon,  and  ye  shall  be  clean."— 
EzBKiBL  36 :  35. 

"  And  it  shal?  come  to  pass  afterward,  that  I  will  poor  ont  my  Spirit  upon 
all  fle8h."-JoEL  2 :  28. 

"  For  the  promise  is  unto  you,  and  to  your  children."— Acts  9 :  89. 


ENLARGED    EDITION. 


gtb-%oth : 

S.  W.  GREEN,  PRINTER,  16  AND  18  JACOB  STREET. 

1869. 


If 


•  K 


Entered,  according  to  Act  of  Congress,  in  the  year  1S69,  by 

DUNCAN  D.   CURRIE, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 

District  of  New-York. 


PEEFAOE. 


-•♦♦- 


Tnis  Catechism  is  written  because  such  a  work  is  believed  to 
be  needed.  Many,  who  have  not  access  to  larger  and  better 
books  on  this  theme,  will  be  glad  to  accept  a  compact,  concise, 
and  clear  statement  of  this  subject,  as  it  is  taught  in  the  volume 
of  inspiration.  Of  course,  in  a  work  of  so  small  compass,  the 
writer  could  only  present  an  outline  of  some  of  the  points  that 
invite  discussion.  Those  into  whose  hands  this  pamphlet  will 
fall,  and  who  have  thought  and  read  largely  upon  this  topic,  will 
recognize,  in  the  arguments  advanced,  many  old  acquaintances, 
and  in  very  much  the  same  garb  in  which  they  have  been  met 
before.  The  writer  has  aimed,  in  the  preparation  of  these  pages, 
to  be  useful  rather  than  original.  He  has  borrowed  freely,  when 
it  suited  his  purpose  to  do  so.  lie  is,  moreover,  specially  in- 
debted to  the  admirable  works  on  baptism,  by  Rev.  F.  G.  Hib- 
bard,  D.D,,  and  Rev.  D.  D.  Whcden,  D.D.  It  is  believed  thia 
work  will  do  gOod ;  and,  invoking  the  blessing  of  God  upon  it, 
it  is  sent  forth  to  accomplish  its  destiny. 


Sussex  Vale,  N.  B.,  May,  1864 


D.  D.  0. 


10"^^ 


PREFACE  TO  ENLARGED  EDITION. 


The  first  part  of  this  Catechism  was  published  about  five  years 
ago.  Several  editions  of  the  work  have,  meanwhile,  been  sold. 
Various  circumstances  have  combined  to  indicate  the  necessity  of 
a  fuller  treatment  of  the  subject  than  was  aimed  at  in  the  prepa- 
ration of  the  first  edition.  The  criticisms  to  which  it  has  been 
subjected,  by  persons  of  opposite  views,  have  called  for  conside- 
ration. The  second  part  of  this  work  has,  therefore,  been  written. 
If  it  had  not  been  that  the  first  part  was  originally  stereotyped, 
it  is  probable  that,  in  preparing  the  larger  work,  the  mould  would 
have  been  broken  up,  and  the  work  recast.  The  writer  acknow- 
ledges indebtedness  to  others  who  have  preceded  him  in  this  field 
of  discussion;  and  he  is  specially  indebted,  in  the  chapter  on 
Classic  Baptism,  to  an  elaborate  and  excellent  work  on  that  sub- 
ject, by  Rev.  James  W.  Dale.  If  these  pages  shall,  as  it  is  hoped, 
help  inquiring  minds  to  recognize  and  accept  the  truth,  and  thus 
promote  the  interests  of  the  Redeemer's  kingdom,  they  will  not 
have  been  written  in  vain.  D.  D.  C. 

Fkedericton,  N.  B.,  October,  1869. 


CONTENTS. 


•*• 


FIRST  PART. 

Chap.  Paob 

I.  Different  Baptisms 6 

II.  Jenvish  Baptisms 6 

III.  Scriptural  Washing 7 

IV.  Importance  of  Mosaic  Baptism 9 

y.  Meaning  of  the  Greek  Word  Baptize 11 

VI.  Classical  Meaning  of  the  Greek  Word  Baptizo 13 

VII.  Scriptural  Meaning  of  the  Word  Baptizo 18 

VIII.  Affusion 16 

IX.  The  Baptism  of  the  Holy  Spirit 16 

X.  John's  Baptism 20 

XI.  The  Mode  of  John's  Baptism 24 

XII.  Christ's  Baptism 24 

XIII.  Christian  Baptism 26 

XIV.  The  Subjects  of  Christian  Baptism 28 

XV.  Circumcision  and  Baptism 88 

XVI.  Modeof  Christian  Baptism 89 

XVII.  Philip  and  the  Eunuch 41 

XVIII.  The  Jailer  of  Philippi 43 

XIX.  Buried  by  Baptism .  43 

XX.  Israelites  Baptized  imto  Moses 45 

XXI.  Noah  and  the  Ark 45 

XXII.  Paul  and  ApoUos 46 

XXIII.  He  that  Believeth  and  is  Baptized 47 

XXIV.  The  Immersionist  Creed  Inconsistent  and  Narrow 48 


VI 


CONTENTS. 


SECOND  PART. 

CUAF.  PAQI 

XXV.  Positions  Defined 61 

XXVI.  Immersionist  Stratagem 53 

XXVII.  Paul  and  Regeneration 60 

XXVIII.  Iramersionists  and  the  Greek  Word  Baptize .*.  60 

XXIX.  Meaning  of  Words 68 

XXX.  Classic  Baptism 70 

XXXI.  Modes  of  Classic  Baptism 73 

XXXII.  Immersionist  Inconsistencies 81 

XXXIII.  Testimony  of  Christian  Greek  Authors 84 

XXXIV.  TheBaptismof  Blood 80 

XXXV.  Religious  Purification. ...  * 87 

XXXVI.  Naaman  the  Syrian 93 

XXXVII.  Greek  Church  Baptism 94 

XXXVIII.  Christ's  Ordination 97 

XXXIX.  Dipping  Difficulties 103 

XL.  Immersionists  and  Infant  Baptism 107 

XLI.  The  Covenant  of  Grace 110 

XLII.  The  Great  Commission 115 

XLIII.  The  School  of  Christ 116 

XLIV.  The  Day  of  Pentecost 118 

XLV.  Apostolic  Examples 119 

XLVI.  Believers*  Baptism 133 

XLVII,  Objections  Considered 134 

XLVIII.  The  Immersionist  Bible 133 


Paqb 

...  61 

...  53 

...  60 

..'.  60 

...  68 

...  70 

...  73 

....  81 

....  84" 

....  86 

....  87 

....  93 

....  94 

....  97 

....  103 

....  107 

....  110 

....  115 

....  116 

....  118 

....  119 

....  123 

....  134 

....  133 

A  CATECHISM  OF  BAPTISM. 


FIRST  PART. 


-♦•^♦- 


I. — ^Different  Baptisms. 

1.  Are  there  different  baptisms  mentioned  in  the  Scrip- 
tures ? 

Yes.  Jewish  baptisms,  or  the  baptisms  required  by 
the  Mosaic  ritual.  John's  baptism.  Christian  baptism, 
or  the  baptism  of  water  required  in  the  Christian  dis- 
pensation.    And  the  baptism  of  the  Holy  Spirit. 


II. — Jewish  Baptisms. 


,T 


2.  What  were  the  Jewish  baptisms? 

Various  washings  imposed  by  the  Mosaic  ritnal, 
and  which  were  to  continue  until  the  beginning  of  the 
Christian  dispensation.  Hebrews  9:8-10:  "Which 
stood  only  in  meats  and  drinks,  and  divers  washings, 
{baptisms  in  the  original  Greek,)  and  carnal  ordinances, 
imposed  on  them  until  the  time  of  reformation." 

3.  To  what  did  these  baptisms  pertain  ? 

These  divert  Laptisms  were  ordinances  pertaining  to 
the  flesh  or  body  ;  they  were  therefore  personal. 

4.  How  is  it  shown  that  these  baptisms  were  personal  ? 
The  Apostle  contrasts  the  inefficacy  of  these  various 

baptisms,  visibly  applied  to  the  person  to  purify  the  con- 
science, with  the  sufficient  efficacy  of  the  blood  of  Christ 
when  sprinkled  in  behalf  of  the  person.  Hebrews  9:13, 
14 :  "  For  if  the  blood  of  bulls  and  of  goats,  and  the 
ashes  of  an  heifer  sprinkling  the  unclean,  sanctifieth  to 
the  purifying  of  the  flesh,  how  much  more  shall  the 


A  CATECHISM  OP  BAPTISM. 


blood  of  Christ  ....  pur*]fe  yonr  conscience  from  dead 
works  to  serve  the  living  (iod." 

5.  Were  the  priests  to  be  subjects  of  these  bai>tisms  ? 
It  was  required  of  the  priests   that  they  should  bo 

cleansed  for  the  work  of  the  ministry  and  the  ])rie8thood, 
by  the  sprinkling  of  water  upon  them,  and  by  their  be- 
ing anointed  with  oil. 

6.  Did  the  Mosaic  ritual  requii-e  that  the  priests  should 
be  washed  with  water  ? 

Yes.  And  that  ritual  also  shows  that  God's  method 
of  cleansing  or  washing  the  person  is  by  the  visible  mode 
of  sprinkling. 

1.  Is  it  affirmed  in  the  Mosaic  ritual  that  the  priest 
should  bathe  himself  in  water  ? 

It  is ;  and  it  will  be  shown  hereafter  in  these  pages, 
that  the  word  rendered  "  bathe  "  means  to  wash  or  to 
sprmkle. 

8.  By  what  passages  of  Scripture  is  it  proved  that  the 
priests  were  to  be  washed  or  cleansed  by  the  sprinkling 
of  water  upon  them  ? 

Exodus  29:  1-7:  "And  this  is  the  thing  that  thou 
shalt  do  unto  them,  to  hallow  them  to  minister  unto  me 
in  the  priest's  office,  ....  Aaron  and  his  sons  thou  shalt 
bring  unto  the  door  of  the  tabernacle  of  the  congrega- 
tion, and  shalt  wash  them  with  water ;  .  .  .  .  then  shalt 
thou  take  the  anointing  oil  and  pour  it  upon  his  head, 
and  anoint  him."  Exodus  40:12-15:  "Thou  shalt 
bring  Aai'on  and  his  sons,  and  wash  them  with  water. 
....  And  thou  shalt  anoint  them,  ....  that  they  may 
minister  unto  me  in  the  priest's  office,  for  their  anointing 
shall  surely  be  an  everlasting  priesthood  throughout 
their  generations."  Numbers  8  :  5-7 :  "  And  the  Lord 
spake  unto  Moses,  saying :  Take  the  Levites  from  among 
the  children  of  Israel,  and  cleanse  them.  And  thus  shalt 
thou  do  unto  them  to  cleanse  them :  Sprinkle  water  of 
purifying  upon  them^"* 

9  What  was  the  mode  prescribed  in  the  Mosaic  law 
for  the  cleansing  of  the  lepers  ? 

They  were  to  be  sprinkled  seven  times.     Leviticus 


A  CATECHISM  OF  BAPTISM. 


14:  7:  "And  ho  shall  sprinkle  upon  him  that  is  to  l)e 
cleansed  from  the  Icprony  seven  times,  and  shall  pro- 
nounce him  clean." 

10.  What  ceremony  did  tlio  ritual  of  Moses  require 
for  the  cleansinpf  from  a  dead  man  ? 

Whoever  touched  a  dead  hody  was  unclean  under 
the  law,  and  could  only  he  washed  or  made  clean  V)y 
having  water  sprinkled  upon  him.  Numbers  10 :  13-20  : 
"  Whosoever  toucheth  (a  dead  body)  ....  because  tho 
water  of  separation  was  not  sprinkled  upon  him,  he  shall 
bo  unclean.  And  a  clean  person  shall  take  hyssop,  and 
dip  it  in  tho  water,  and  sprinkle  it  upon  the  tent,  and 
upon  all  the  vessels,  and  upon  the  persona  that  were 

there,  and  upon  Iiim  that  touched  one  dead,"  etc 

"  But  the  man  that  shall  bo  unclean,  and  shall  not  purify 
himself,  that  soul  shall  be  cut  off  from  among  tjie  con- 
gregation ;  .  .  .  .  the  water  of  separation  hath  not  been 
sprinkled  upon  him ;  ho  is  unclean." 

11.  Did  these  washings,  which  the  Apostle  Paul  called 
"  divers  baptisms,"  include  the  baptism  of  all  the  people  ? 

Yes ;  as  all  were  sinners  and  needed  cleansing,  so 
all  were  required  to  be  sprinkled,  that  they  might 
thereby  be  washed  or  made  clean.  Hebrews  9:  19: 
*'  For  when  Moses  had  spoken  every  precept  to  all  the 
people  according  to  the  law,  he  took  the  blood  of  calves 
and  of  goats,  with  water,  and  scarlet  wool,  and  hyssop, 
and  sprinkled  both  the  book,  and  all  the  people^'* 

12.  Were  any  persons  baptized  under  the  law  by  im- 
mersion ? 

There  were  sometimes  the  immersions  of  cups  and 
other  inanimate  things,  but  never  the  immersion  of  a 
person.  There  is  no  passage  of  Scripture  to  show  that 
any  person  was  ever  washed  or  cleansed  by  immersion, 
though  the  priests  and  all  the  people  were  baptized  — 
that  is,  washed,  or  cleansed,  by  sprinkling.  ^ 

III. — Scriptural  Washing. 

13.  Of  what  is  baptism  symbolical  ? 

Baptism  is  the  outward  symbol  of  the  inward  wash- 
ing or  cleansing  from  impurity. 


B 


A  CATKCIIISM  OF  BAPTISM, 


14.  Is  Scriptural  wasliing  in  (?loso  analogy,  as  ropjards 
tlio  nioiiv,  with  llio  ordinary  Nvasliings  in  evory-iiay  lilb? 

No.  The  SiM'iptural  washing  of  a  person  is  always 
efroclcd  in  connootion  witii  llio  act  of  sprinkling.  ]iut 
tho  ordinary  washing  of  a  person,  and  washing  gen- 
erally, in  daily  life,  arc  ])orforn»ed  by  rubbing,  or  similar 
operations.  It  is  neitiier  by  simple  immersion,  nor 
sprinkling,  that  wo  wash  ourselves,  our  clothing,  or  our 
furniture.  The  inunoraion  of  a  [)erson,  or  thing,  \mder 
water  is  not  of  itself  sufficient  to  cleanse,  (rod's  wisely 
established  plan,  however,  is  that  in  spiritual  life  sprink- 
ling is  washmg,  through  sprinkling  there  is  cleansing. 

15.  Do  the  iictioiiarios  of  our  language  show  that  to 
wash  means  to  immerse  ? 

Worcester  (edition  1840)  gives  nine  different  mean- 
ings of  the  verb  to  wash,  but  no  one  of  these  is  to 
immerse.  AVobster  (unabridged  edition,  1801)  gives 
twelve  different  definitions,  but  in  no  one  of  these  does 
lio  indicate  that  tiio  word  means  shnply  to  immerse. 
The  second  definition  given  by  him  is:  "  To  wet ;  to  fall 
on  and  moisten,  as  the  rain  washes  the  flowers  or  plants.'''^ 

10.  Do  the  Scriptures  toach  that  immersion  is  essential 
to  washing? 

No.  l*ho  application  of  -water  to  a  part  of  the 
body  significantly  represented  the  perfect  cleansing  or 
purity  of  the  whole  man.  It  was  ji  custom  not  only 
among  the  Hebrews,  but  also  among  the  Greeks  and 
Latins,  to  wash  their  hands  in  token  of  their  innocence, 
and  to  show  f  hat  they  were  pure  from  any  imputed 
guilt.  In  Isaiah  0  :  7,  it  is  shown  that  the  entire  pur- 
gation of  the  prophet  from  moral  defilement  was  secured 
by  simply  applying  a  coal  of  fire  to  his  lips  only.  "  Lo,'* 
says  the  seraph,  "  this  hath  touched  thy  lips,  and  thy  in- 
iquity is  taken  away,  and  thy  sin  is  purged."  Psalm 
20  :  0  :  "  I  will  wash  my  hands  in  innocency."  Matthew 
27:  44:  "Pilate  ....  took  water  and  washed  his  hands 
before  the  multitude,  saying,  I  am  innocent  of  the  blood 
of  this  just  man." 

17.  By  what  passages  of  Scripture  is  it  proved  that 


A  CATECHISM  OP  BAPTISM. 


e 


-*  ■ 


^1 


tho  licart  and  flcsli  arc  made  clean  or  purified  through 
liio  act  of  Hprinkling? 

Kzokicl  .'{0:25:  "Tlien  ■will  I  Rpriiikle  clean  wa- 
ter upon  you,  and  ye  whall  be  clean."  Psahn  51:  7: 
*'  Purge  mo  with  hvHHoji,  (an  the  law  required,  Leviticus^ 
chapter  It,  that  is,  take  hyssop,  and  dip  it  in  wa- 
ter, and  sprinkle  me,)  and  1  Hhall  be  clean :  wash  me, 
(in  tills  way,)  and  1  shall  be  (s|)iritually)  whiter  than 
Buow."  Hebrews  0:  1(5  :  "Tlie  blood  of  bulls  and  of 
goats,  and  tho  ashes  of  an  heifer  sprinkling  the  unclean, 
,sitnct{tleth  to  tho  purifying  of  the  flesh."  Hebrews  10  : 
22:  "Having  our  hearts  sprinkled  from  an  evil  con- 
science, and  our  bodies  washed  (tiiat  is,  sprinkled)  with 
pure  water." 

18.  What  autl  ority  havo  you  for  supposing  that  tho 
word  washed,  in  Hebrews  10:  22,  should  be  sprinkled, 
and  not  inunersed  ? 

There  is  no  passage  in  the  Scriptures  that  teaches 
that  to  Avash  means  to  immerse.  The  Holy  S[)irit  has 
not  chosen  to  niiike  immersion  a  synd)ol  for  the  washing 
or  cleansing  of  a  person  ;  but,  on  the  contrary,  sprinkling 
is  throughout  the  Jiible  the  symbol  of  the  cleansing  nnd 
the  blessing  of  the  bodies  and  tho  souls  of  men.  Wo 
need,  therefore,  the  double  baptism  —  having  our  hearts 
sprinkled  from  an  evil  conscience,  and  our  bodies  sprin- 
kled— that  is,  baptized — with  pure  water. 

10.  What  is  meant  by  the  bathing  required  in  the  pu- 
rification of  the  Jews  ? 

Tho  Hebrew  word,  which  in  some  passages  is  ren- 
dered "  bathe,"  means  only  to  "  wash,"  and  is  in  many 
places  in  our  English  Bible  now  rendered  wash,  liatli- 
mg  does  not  imply  immersion,  and  may  be  performed 
without  it,  and  is  so  performed  by  multitudes  every  day. 

IV. — Importance  of  Mosaic  Baptism. 

20.    In  what  consists  the  importance  of  Mosaic  bap- 
tism ? 
Tho  water  baptism  of  the  Mosaic  ritual  ought  not 
1* 


10 


A  CATECHISM  OF  BAPTISM. 


to  be  undervalued  by  us,  because  of  its  identity  with 
Christian  baptism. 

21.  Wherein  can  this  identity  be  recognized  ? 

Firstly,  the  import  of  baptism  under  both  dispen- 
sations is  consecration.  Secondly,  the  one  grand  idesi 
pervading  the  whole  system  of  revelation  in  the  Old  Tes- 
tament and  in  the  New,  is  the  cleansing  and  renewing  of 
man's  depraved^  nature  by  the  dispensation  of  God's 
Spirit,  and  this  is  symbolized  in  the  system  of  water- 
lustrations,  or  cleansings,  in  both  Testaments. 

22.  Why  is  it  that  in  the  new  dispensation  there  is 
but  one  baptism,  whereas  in  the  old  there  were  "  divers 
baptisms"? 

The  peculiar  nature  of  the  Levitical  dispensation 
made  its  various  baptisms  indispensable ;  the  superior 
simplicity  of  the  new  admitted  of  their  being  condensed 
into  one,  and  that  one  to  occupy  the  initiatory  place  of 
abolished  circumcision. 

23.  Were  any  others  except  the  Jews  baptized  under 
the  Mosaic  ritual  ? 

The  Mosaic  ritual  was  designed  especially  for  the 
Jews  alone,  but  during  the  interval  of  four  hundred  years 
between  the  Old  Testament  and  the  New,  the  Jewish 
rabbins  are  supposed  to  have  invented  the  baptism  of 
converts  to  the  faith. 

24.  When  a  convert  was  received  into  the  Jewish 
Church,  to  whom  were  the  sign  and  seal  of  baptism 
applied  ? 

If  the  convert  were  the  head  of  a  family,  he  and 
all  his  family,  even  to  the  children  of  eight  days  old, 
were  proper  subjects  for  baptism. 

25.  What  word  was  generally  used  to  express  this  in- 
itiatory rite  ? 

The  Greek  word  haptizo  became  the  popular  term ; 
and,  because  of  its  frequent  use  in  this  connection,  it 
came  to  be  applied  vernacularly  to  express  any  sacred 
ablution. 


A  CATECHISM  OF  BAPTISAT. 


11 


V. — Meaning  of  the  Geeek  Woed  Baptizo. 

26.  "What  is  the  meaning  of  the  Greek  word  baptizo  f 
It  has  a  variety  of  meanings,  like  almost'  every  other 

word  in  the  Greek  and  other  languages. 

27.  Do  words  have  certain  fixed  significations  7 

No.  Words  are  changeable  in  their  significations. 
Words  in  frequent  use  in  Shakespeare's  writings  are  now 
unintelligible  without  a  dictionary.  Many  of  the  house- 
hold phrases  of  a  hundred  years  ago  are  now  obsolete. 
Words  fade.  They  assume  new  shades  of  meaning. 
They  die  out.  The  same  word  is  now  used  by  difierent 
jjersons  with  various  and  sometimes  opposite  significa- 
tions. No  word  has  a  fixed,  arbitrary  meaning.  We 
use  words  as  signs  to  expi'ess  ideas,  and  our  wants  are 
so  great  that  we  must  sometimes  use  old  words  in  a  new 
sense.  In  many  instances,  the  best-chosen  word  but 
poorly  expresses  the  idea  of  the  thinker.  Thoughts  will 
sometimes  weave  a  new  garment  for  themselves,  and 
there  is  then  a  new  creation  in  the  world  of  words. 
Hence  new  editions  of  our  dictionaries  are  needed  sev- 
eral times  in  a  lifetime. 

28.  Is  there  any  word  in  the  Greek  language  that 
means  what  baptism  means  in  the  English  ? 

No ;  it  was  not  possible  there  could  be  such  a 
word.  By  baptism  we  mean  a  Christian  ordinance^  in 
the  observance  of  which  persons  are  initiated  into  the 
Christian  Church.  The  word  baptizo  originally  had  no 
sort  of  ecclesiastical  sense.  There  was  among  the 
Greeks  no  such  ordinance  or  ceremony,  and  therefore 
they  had  no  need  of  a  word  to  mean  that  which  did  not 
exist.  They  were  no  more  likely  to  have  a  word  in  that 
language  that  meant  baptism,  than  a  word  that  meant 
photograph,  or  telegraph,  or  railroad,  or  steam-engine, 
or  any  thing  unknown  among  them.  A  language  might 
possess,  in  the  grandest  luxuriance,  all  the  words  that  a 
heathen  nation  wants,  and  yet  its  vocabulary  be  barren 
of  tho&o  terms  which  a  Christian  literature  needs. 


12 


A  CATECHISM  OP  BAPTISM. 


.i>^. 


29.  Why  was  the  Greek  word  baptizo  chosen  to  ex- 
press the  idea  of  baptism  ? 

That  word  came  the  nearest  to  what  we  mean  by 
baptism  of  any  in  the  Greek.  It  was  necessary,  there- 
fore, to  choose  that  word,  or,  perhaps,  coin  one.  The 
former  alternative  Avas  preferred. 

30.  How  many  diflerent  significations  has  the  word 
baptizo  f 

In  the  writings  of  Greek  authors,  the  verb  bap-* 
tize,  or  the  noun  baptism,  has  been  used  with  at  least 
forty-seven  different  shades  of  meaning.  It  is  unimport- 
ant to  inquire  Avhat  was  the  radical  or  primary  meaning 
of  the  word.  The  point  for  us  to  consider  is,  in  what 
sense  did  it  come  to  be  popularly  used  and  to  be  popu- 
larly understood  ? 

VI. — Classical  Meaning  op  the  Greek  Word 

Baptizo. 

31.  How  do  you  ascertain  the  classical  meaning  of  the 
word  baptizo  f 

By  the  best  lexicons  of  the  Greek  language. 

32.  What  are  some  of  its  significations  as  given  in  the 
best  Greek  lexicons  ? 

ScHREVELius,  a  great  master  of  the  Greek  language, 
gives  these  definitions  of  baptizo :  "  To  immerse,  to 
wash,  to  sprinkle,  to  moisten,  to  wet." 

Scapula  and  Hedericus  give  the  same  definitions. 

ScHLEusNER,  in  his  Lexicon  of  the  New  Testament, 
a  work  of  the  highest  authority,  defines  baptizo  as 
follows:  "1.  To  immerse  in  water;  2.  To  wash,  or 
sprinkle,  or  cleanse  with  water ;  3.  To  baptize ;  4.  To 
pour  out  largely." 

Cole  gives  these  definitions :  "  To  baptize,  to  wash, 
to  sprinkle." 

Passow  defines  it :  "  To  immerse,  to  wash,  to  sprinkle." 

StriDAS  defines  it :  "  To  immerse,  to  moisten,  to  sprin- 
kle, to  wash,  to  cleanse." 

Dwight's  definitions  are :  "  To  tinge,  stain,  dye,  or 
color." 


A  CATECHISM  OF  BAPTISM. 


13 


Geove  defines  it :  "  To  dip,  plunge,  immerse,  wash, 
wet,  moisten,  stain,  sprinkle,  steep,  imbue,  dye,  color." 

The  learned  Gases,  a  member  of  the  Greek  Church, 
whose  Lexicon  of  Ancient  Greek  is  generally  used  by 
the  modern  Greeks,  gives  these  definitions  of  bajytizo: 
"  To  wet  or  moisten,  to  wash,  to  draw  water." 

Tlie  lexicons  agree  in  giving  wash  as  the  most 
prominent  meaning  of  baptize.  If  one  affirms  that  he 
washed  himself,  we  do  not  suppose  him  to  mean  that  he 
immersed  himself. 

33.  Is  there  any  other  way  of  ascertaining  the  clas- 
sical meaning  of  baptize  ? 

Yes,  by  consulting  the  Greek  authors,  and  noticing 
the  connection  in  which  the  word  stands,  and  the  sense 
in  which  it  was  there  obviously  used. 

34.  With  what  significations  did  the  Greek  writers 
use  the  word  baptizo  ? 

Sometimes  meaning  one  thing,  and  at  other  times 
something  else,  just  as  we  use  words.  It  was  used  both 
in  the  sense  of  dipping  or  immersion,  and  sprinkling  or 
pouring  ;  but  it  was  never  used  by  them  in  the  sense  of 
dipping  or  immersion  as  a  Christian  rite. 

35.  Did  the  Greek  writers  use  the  word  baptizo  when 
it  could  not  possibly  mean  to  immerse  ? 

Yes,  they  sometimes  used  it  in  the  sense  of  sprink- 
ling, and  when  they  meant  nothing  else.  In  the  Greek 
writers  we  read  of  "  baptizing  the  grass  with  dew ;" — 
"  baptizing  a  garment  with  needlework ;" — "  baptizing,  a 
wall  with  arrows ;" — "  baptizing  the  head  with  perfume ;" 
— "  baptizing  the  sea  with  the  blood  of  a  mouse."  Plu- 
tarch, writing  on  the  education  of  children,  compares, 
by  the  Greek  word  for  baptize,  his  labors  to  those  of  a 
gardener  sprinkling  or  pouring  water  on  his  plants.  In 
these  places,  to  baptize  could  not  possibly  have  meant  to 
immerse. 

"VII. — ScEiPTURAL  Meaning  op  the  Woed  Baptizo. 

36.  How  do  you  find  the  Scripture  meaning  of  baptizo  ? 
By  examining  the  connection  in  which  the  word  stands, 

its  obvious  meaning  may  be  ascertained. 


^ 


A  CATECHISM  OF  BAPTISM. 


37.  What  version  do  you  employ  for  this  purpose  ? 
The  Greek  translation  of  the  Old  Testament.    Thia 

is  important,  because  it  will  determine  the  sense  in 
which  the  Hellenistic  Jews  understood  the  word  haptizo^ 
and  how  it  was  applied  by  them  in  their  ceremonial  in- 
stitutions. The  Septuagint  version  was  made  by  the 
Jews  themselves,  about  two  hundred  and  seventy-seven 
years  before  the  Christian  era,  and  was  in  use  among 
those  of  that  nation  who  spoke  the  Greek  language  at 
the  time  of  our  Lord's  commg.  To  this  translation  the 
New  Testament  writers  repeatedly  refer,  and  from  it 
they  frequently  quote,  employing  its  very  language  in 
the  same  sense  in  their  own  inspired  compositions.  Here 
we  may  look  for  the  ecclesiastical  meaning  of  the  word 
baptizo. 

38.  Is  there  any  passage  of  Scripture  where  it  is  evi- 
dent that  baptism  must  necessarily  mean  immersion  ? 

There  is  no  passage  in  the  Bible  where  the  obvi- 
ous meaning  of  baptism  is  immersion,  and  may  not  be 
sprinkling  or  pouring. 

39.  Is  there  any  Scripture  to  show  that  to  baptize  ne- 
cessarily means  to  sprinkle  or  pour  upon,  and  can  not  pos- 
sibly mean  to  immerse  ? 

Yes,  there  are  many  passages  that  clearly  show  that 
baptism  was  frequently  performed  when  there  could 
not  possibly  have  been  immersion.  ..   : 

40.  How  do  you  prove  that?  .  ;      . 
By  the  following  considerations  : 

1.  In  Leviticus  14  :  4-6,  the  priest  is  required  to 
take  for  the  cleansing  of  the  leper  two  birds,  and  to  kill 
one  of  them,  and  preserve  the  blood  in  a  vessel.  He  is 
then  to  baptize  (it  is  "  dip  "  in  the  English  translation, 
but  it  is  baptize  in  the  Greek)  the  living  bird,  and  the 
cedar-wood,  and  the  scarlet,  and  the  hyssop,  with  the 
blood  of  the  dead  bird.  It  is  manifestly  impossible  that 
this  baptism  could  have  been  by  immersion. 

2.  In  2  Kings  5:14,  Elisha  told  Naaman  to  go 
wash  seven  times  in  (or  at)  Jordan,  and  he  went  and 
baptized  (it  is  *■*  dipped  "  in  the  English  version,  but  bap* 


A  CATECHISM  OF  BAPTISM. 


<ft 


tized  in  the  Greek)  himself  seven  times.  It  is  evident 
that  he  must  have  sprinkled  himself  seven  times.  Naa- 
man  was  a  leper.  The  leprosy  was  incurable  by  human 
means.  God  had  provided  a  way  by  which  a  cure  might 
surely  be  effected.  There  was  no  other  way  but  God's 
way.  That  way  is  defined  in  Leviticus  14:  7:  "And 
he  shall  sprinkle  upon  him  that  is  to  be  cleansed  from 
the  leprosy  seven  times,  and  shall  pronounce  him  clean." 
Through  this  sprinkling  there  was  to  be  cleansing.  Naa- 
man,  who  did  not  belong  to  Israel,  heard  of  the  cures 
effected  through  God's  appointment,  and  went  to  the 
prophet.  What  did  the  prophet  tell  him  ?  As  a  faith- 
ful prophet  he  must  not  make  a  law  of  his  own,  but  must 
tell  him  to  keep  God's  law.  "  Go  and  wash  —  that  is, 
sprinkle  —  seven  times."  That  was  what  the  ritual  of 
Moses  required.  In  God's  law  sprinkling  is  washing. 
Elisha  must  have  told  him  to  sprinkle  seven  times,  for 
the  law  required  it.  There  was  no  reason  why  he  should 
tell  him  any  thing  different  from  that.  Naaman  went 
and  baptized  himself  seven  times  —  that  is,  he  sprinkled 
himself  seven  times.  He  did  not  immerse  himself.  No 
law  required  him  to  be  immersed.  To  immerse  would 
not  be  following  the  instructions  given.  To  immerse 
would  not  cleanse  him  of  the  leprosy.  Immersion  is  not 
symbolical  of  cleansing.  He  must  have  sprinkled  him- 
self seven  times,  for  Jie  was  made  clean — his  flesh  became 
as  the  flesh  of  a  little  child.  He  would  never  have  been 
cleansed  by  going  contrary  to  the  law,  but  in  its  obseiT- 
ance  he  secured  the  blessing.  By  comparing  Scripture 
with  Scripture,  and  allowing  the  Holy  Spirit  to  be  his 
own  interpreter,  it  is  evident  that  the  baptism  of  Naa- 
man  could  not  have  been  by  immersion,  and  must  have 
been  by  sprinkling. 

3.  In  Daniel  4 :  33,  Nebuchadnezzar,  it  is  said,  "  was 
driven  from  men — and  was  baptized  (it  is  translated 
"  wet "  in  the  English  version,  but  it  is  baptized  in  the 
Greek)  with  the  dew  of  heaven."  It  is  manifestly  impos- 
sible that  his  baptism  with  dew  could  have  been  by  im- 
mersion. 


V:"'^ 


16 


A  CATECHISM  OF  BAPTISM. 


4.  In  Mark  7  :  4,  it  is  stated  that  the  Pharisees  observe 
"  the  baptisms  (it  is  "  washings  "  in  the  English  transla 
tion,  but  baptisms  in  the  Greek)  of  cups  and  pots,  brazen 
vessels,  and  tables."  That  the  mode  of  baptism  here 
Avas  sprinkling  will  be  apparent  if  we  refer  to  the 
Levitical  rite  to  which  they  allude.  In  Numbers  19  :  18, 
the  ritual  requires  that  "  a  clean  person  shall  take  hyssop 
and  dip  it  in  the  water,  and  sprinkle  it  upon  the  tent, 
and  upon  all  the  vessels."  In  these  "  baptisms  "  there 
could  not  have  been  immersion. 

5.  Throughout  the  New  Testament  the  Greek  word 
baptizo,  is  used  in  the  sense  of  sprinkling,  or  pouring  on. 
In  Matthew  3  :  2,  John  foretold  that  Jesus  would  "  bap- 
tize with  the  Holy  Ghost,"  and  Peter  expressly  recog- 
nizes the  fulfillment  of  the  promise  in  Acts  11 :  15,  when 
"  the  Holy  Ghost  fell  on  them."  This  baptism  could 
not  have  been  by  immersion. 

VIII. — ^Arrusioi^. 

41.  "What  is  affusion  ? 

The  act  of  sprinkling,  or  pouring  upon. 

42.  What  is  the  difference  between  sprinkling  and 
pouring  ? 

They  are  substantially  one.  In  both  acts  there  is  the 
application  of  the  element  to  the  person.  To  sprinkle 
is  to  scatter  or  disperse  in  small  particles  or  drops.  In 
pouring,  the  act  is  the  same  in  form,  but  the  element  is 
shed  forth  more  copiously. 

43.  What  is  immersion  ? 

The  act  of  putting  into  a  fluid  below  the  surface ;  dip- 
ping ;  plunging ;  overwhelming. 

44.  What  is  the  difference  between  affusion  and  im- 
mersion ? 

In  affusion  the  element  descends  upon  the  subject;  in 
immersion  the  subject  is  plunged  into  the  element. 

IX. — The  Baptism  of  the  Holy  Spirit. 

45.  In  what  relation  does  the  baptism  of  the  Holy 
Spirit  stand  to  water  baptism  ? 


A  CATECHISM  OF  BAPTISM. 


17 


!8  observe 
ih  transla 
ts,  brazen 
tism  here 
iv  to  the 
rs  19: 18, 
ke  hyssop 
the  tent, 
is"  there 

eek  word 
)uring  on. 
lid  "bap- 
jly  recog- 
15,  when 
3m  could 


ling  and 

ire  is  the 
sprinkle 
js.  In" 
iment  is 


Ice ;  dip- 
land  im- 

ject;  in 
It. 

Holy 


The  baptism  of  the  Holy    Spirit  is  the    real   and 
essential  baptism;  that  of  water  is  the  symbolical^  or 
figurative.  * 

46.  Wherein  do  they  differ? 

In  the  real  baptism  the  administrator  is  God ;  the 
element  is  his  Holy  Spirit ;  and  the  subject  is  the  indi- 
vidual. In  the  symbolical  baptism  the  administrator  is 
God's  minister ;  the  element  is  water ;  and  the  subject 
is  the  human  person. 

47.  Which  is  the  more  important  ? 

The  real  baptism  is  more  important  than  its  symbolical 
representation.  The  application  of  the  Spirit  is  essential 
to  salvation.  Our  Lord  says,  John  3:6;"  Except  a  man 
be  born  of  water  and  of  the  Spirit  he  can  not  enter  into 
the  kingdom  of  God."  As  if  he  had  said  :  "  Except  a 
man  be  born  (not  only)  of  water,  (which,  as  the  mere 
emblem,  is  the  less  important,  but  also)  of  the  Spiiit,  ho 
can  not  enter  into  the  kingdom  of  God." 

48.  Are  the  terms  used  to  denote  the  baptism  of  the 
Spirit  figurative  ? 

No.  When  God  baptizes  with  his  Spirit  the  thing  is 
real^  and  the  term  is  literal.  We  are  not  to  suppose  that 
because  the  term  employed  Avas  spiritual,  it  was  there- 
fore ^^t«ra</«e. 

49.  In  what  mode  is  the  baptism  of  the  Spirit  always 
represented  as  being  performed  ? 

The  baptism  of  the  Spirit,  in  his  renovating  and 
sanctifying  operation,  is  always  expressed  under  the  con- 
ception of  its  descent  upon  the  subject.  When  there  is 
the  operation  of  the  Spirit  for  other  purposes,  that  is 
never  called  baptism. 

60.  What  Scripture  proofs  can  you  give  to  show  both 
the  sanctifying  descent  of  the  Spirit  and  its  representa- 
tion by  the  symbol  of  water  affusion  ? 

Isaiah  44 :  3 :  "I  will  pour  water  upon  him  that  is 
thirsty ;  I  will  pour  my  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring."  Beautiful  emblem  I  "  I 
vriMpour  water— J  will  pour  my  Spirit.''"' 

Ezekiel  36 :  25-27:  "  Then  will  I  sprinkle  clean  water 


18 


A  CATECHISM  OP  BAPTISM. 


upon  you,  and  yo  shall  bo  clean  ;  from  all  your  filthinoss, 
and  from  all  your  idols  will  I  cleanso  you  ;  .  .  .  .  and 
I  will  put  my  Spirit  within  you."  Hero  also  the  Spirit's 
influences  are  associated  with  the  sprinkling  of  water. 

Psalm  72  :  0 :  "  Ho  (Messiah)  shall  come  down  like 
rain  upon  the  mown  grass."  Hosea  10  :  12  :  "Seek  the 
Lord  till  he  come  and  rain  righteousness  upon  you." 
Hosea  14  :  5 :  "I  will  be  as  the  dew  unto  Israel."  Here 
the  refreshing  influences  of  the  real  baptism  are  repre- 
sented by  a  metaphor  taken  ivom  the  falling  of  dew  and 
of  rain. 

51.  Is  the  symbolism  between  the  Spirit  and  the 
water  taught,  under  the  new  dispensation,  as  under  the 
old? 

Yes.  Only  it  is  more  definitely  developed  in  the  new, 
under  the  name  and  form  of  the  double  baptism.  Mat- 
thew 3  :  11:  "I  indeed  baptize  you  with  water,. but  he 
shall  baptize  you  with  the  Holy  Ghost."  Luke  3  :  16  :  "  I 
indeed  baptize  you  with  water ;  but  one  mightier  than  I 
cbmeth ;  he  shall  baptize  you  with  the  Holy  Ghost  and 
with  fire."  John  1 :  33  :  "  He  that  sent  me  to  baptize 
with  water,  the  same  said  unto  me :  Upon  whom  thou 
shalt  see  the  Spirit  descending  and  remaining  on  him,  the 
same  is  he  which  baptizeth  with  the  Holy  Ghost." 

52.  By  what  passages  of  Scripture  does  it  appear  that 
in  the  baptism  of  the  Spirit  there  is  no  immersion,  but 
that  the  element  descends  upon  the  subject  ? 

Proverbs  1  :  23:  "I  will  pour  out  my  Spirit  unto 
you." 

Matthew  3  :  16:  "He  saw  the  Spirit  of  God  de- 
scending like  a  dove,  and  lighting  upon  him."  Here  was 
baptism,  but  not  immersion.  He  was  not  plunged  into 
the  Spirit. 

Acts  2:3:"  There  appeared  unto  them  cloven  tongues 
like  as  of  fire,  and  it  sat  upon  each  of  them."  There 
was  no  immersion  here.  A  sound  filled  the  house,  and 
^he  baptism  of  fire  sat  upon  them. 

Acts  2  :  16,  17,  38:  "But  this  is  that  which  was 
spoken  by  the  prophet   Joel:  I  will  pour  out  of  my 


A  CATECHISM  OF  fiAPTISM. 


10 


Spirit."  This  outpouring  is  called  baptism.  "Then 
Peter  said :  Repent,  and  be  baptized  every  one  of  you : 
and  ye  shall  receive  the  f/ift  of  the  Holy  Ghost."  This 
could  not  have  been  immersion.  One  could  not  be  said 
to  receive  an  element  in  which  he  was  immersed.  More- 
over, it  is  said,  "  the  gift  of  the  Holy  Ghost  was  poured 
out:' 

Acts  10:  44-47:  "The  Holy  Ghost  fell  on  all  them 
which  heard  the  word.  .  .  .  On  the  Gentiles  also  was 
poured  out  the  gift  ofthe  Holy  Ghost.  .  .  .  Then  answered 
Peter,  Can  any  man  forbid  water,  that  these  should  not 
be  baptized  which  have  received  the  Holy  Ghost  ?"  As 
they  had  received  the  real  baptism,  so  should  they  receive 
the  symbolical  baptism. 

Acts  11  :  15,  16  :  "And  as  I  began  to  speak,  the  Holy 
Ghost  fell  on  them,  as  on  us  at  the  beginning.  Then  re- 
membered I  the  word  (not  of  John,  but)  of  the  Lord, 
how  that  he  said :  John  indeed  baptized  with  water  ; 
but  ye  shall  be  baptized  with  the  Holy  Ghost."  Thus 
Peter  pronounces  the  outpouring  and  the  falling  of  the 
Holy  Spirit  to  be  baptism. 

63.  What  important  point  is  confirmed  by  the  argu- 
ment drawn  from  the  baptism  of  the  Spirit  ? 

The  biblical,  ritual  use  of  the  word  baptize  is  es- 
tablished. Whatever  may  have  been  its  primary  mean- 
ing, we  learn  its  meaning  when  used  in  a  Christian  sense. 
"  Tlie  Bible  is  its  own  dictionary.  The  Spirit  is  his  own 
interpreter."  The  thing  has  been  made  so  visible  that 
we  may  see  it.  *  God  himself  has  given  a  definition  of  the 
word  in  question.  "  He  j^oured  out  upon  his  Son,  visibly 
and  really — it  was  pouring,  and  not  immersion,  and  Jie 
called  it  baptism.  The  Holy  Ghost  descended  upon  the 
disciples,  and  sat  upon  them,  and  this  he  calls  baptism. 
"  On  the  Gentiles  also  was  poured  out  the  gift  of  the 
Holy  Ghost,"  and  this  affusion  he  calls  baptism. 

64.  If  the  real  and  essential  baptism  is  performed  by 
affusion,  ought  not  the  symbolical  and  figurative  baptism 
to  be  performed  by  the  same  mode  ? 

The  mode  of  the  former  should  iu  all  faii'ness  determine 


\p 


A  CATECHISM  OP  BAPTISM. 


the  mode  of  the  litter.  The  flymboUoal  act  should  bo  a 
true  representation  of  the  rc.il  tiling.  If  (ho  form  of  a 
Bynibol  does  not  express  the  reality  it  is  not  really  a 
symbol.  Tlio  design  of  a  symbol  is  to  present  to  the 
mind  the  idea  of  an  unseen  reality.  We  should  make 
all  things  according  to  the  pattern  showed  to  us  in  the 
mount.  Behold  that  pattcri^  showed  to  thee  when  God 
himself  baptized  !  See  that  pattern  where  at  Pentecost 
ho  baptized  his  disciples  I  It  was  by  affusion,  and  n(  i 
by  innnersion,  that  blessed  work  was  done.  And  if  tiiu 
it  is  that  God  baptizeth  us,  is  not  this  the  way  in  wi'ich 
his  ministers  should  baptize  his  people  ? 

X. — John's  Baptism, 

65.  What  was  John's  baptism  ? 

An  ordinance  performed  by  John,  independent  of 
the  regular  services  of  the  synagogue  of  the  Jewtj,  and 
intended  to  prepare  them,  in  connection  with  repentance, 
for  the  aftercoming  of  Christ. 

56.  Why  was  John's  baptism  called  the  baptism  of 
' repentance  ? 

lie  was  spor'uilly  commissioned  to  preach  repent- 
ance, and  bapl  Ize  all  who  came  to  him  with  re[)cntance, 
confessing  their  sins. 

57.  Was  John's  baptism  performed  under  the  Christ- 
ian dispensation  ? 

No.  The  Christian  dispensation  was  not  inaugu- 
rated when  John  preached  and  baptized.  This  dispen- 
sation did  not  commence  until  after  Christ  liad  died, 
and  risen  again.  John's  work  was  finished  and  his  life 
ended  before  the  Jewish  system  y  .  '''>a'-,rded.  John 
never,  in  his  preaching,  spoke  of  tho  no  '  '•  ovensati  /uus 
established  already,  but  as  being  anu." 

58.  Was  John's  baptism  Christian  baptism? 

No.  John  had  died  several  years  before  Christian 
baptism  was  instituted.  Christian  baptism  is  a  ceremo- 
nial ordinance  in  which  men  are  initiated  into  the  Church 
of  Chi'ist.    John  never  received  any  person  into  the 


A  CATEClIIS\r  OF  BAPnSM. 


21 


loiild  bo  a 
form  of  n 
>t  really  a 
mt  to  tlio 
uld  muke 
us  in  the 
v'hon  God 
l*enteco8fc 
,  and  n(  i 
nd  if  tiiu. 
in  vri 'Ich 


sndent  of 
rowH,  and 
pentance, 

ptism  of 

repent- 
)cntance, 

J  Christ- 


inangu- 

dispen- 

ad  died, 

his  life 

John 

ati  -uas 


hristian 
ceremo- 
Church 
ito  tho 


Christian  Chiif  h.  Tho  ["^rsons  baptized  by  Jolin  Riill 
remained  mcnihcr;^  of  tho  Jewish  church,  and  were  an 
much  tho  subjects  of  Christian  baptism  nftcrward,  ;i8  if 
they  had  never  been  baptized.  Christian  UjiptiKm  must 
bo  administered  in  tho  name  of  the  Father,  and  of  tho 
Son,  and  of  tho  Iloljr  Ghost.  John  b;U)tize<l  upon  tho 
confession  of  sin,  betoro  conversion,  and  without  faith. 
ISIany  of  those  baptized  by  John  had  never  heard  of  a 
Holy  Ghost,  nor  had  they  been  baptized  in  the  name  of 
tho  Lord  Jesus  ;  they  were  therefore  again  baptized  with 
Christian  baptism.  See  Acts  10  :  1-0.  That  John's  bap- 
tism was  not  Christian  baptism  has  been  admitted  by  a 
♦Jistinguished  Baptist  divme,  (llev.  Robor  t  Hall.)  llo 
says:  "A  Christian  ordinance,  not  found,  d  on  tho  au- 
thority of  Christ,  not  tho  eff\ict  but  tho  uemis  of  his 
manifestation,  and  first  executed  Ijy  one  wlio  know  him 
not,  is  an  incomprehensible  mystery^'* 

69.  In  what  locality  did  John  preach  and  1  aptizo  ? 

It  is  said  that  ho  baptized  "  in  Jordan,"  and  ijj^ain,  "  in 
tho  river  of  Jordan."  The  preposition  here  rendered 
"in"  has,  like  other  words,  a  variety  of  Meanings, 
and  it  means  "  at,"  or  "  near  to,"  or  "  by,"  as  much  as  it 
means  "  in."  Those  passages  that  indicate  the  >(cene  of 
John's  labors  do  not  affirm  any  thing  more  tl.m  that 
John  preached  and  baptized  in  that  part  of  the  coun- 
try lying  "  near  to "  the  Jordan. 

60.  Is  similar  phraseology  employed  in  the  present 
day  without  implying  the  idea  of  immersion  ? 

It  is  not  unusual  to  hear  persons  speak  of  hiving 
been  in  a  certain  river,  when  thoy  do  not  design  to  :  ffirm 
that  they  were  in  tho  waters  thereof.  There  is  a  lo(  ility 
in  Xova  Scotia  called  "  River  John."  A  Wesleyan  nin- 
ister  is  annually  appointed  to  labor  in  River  John.  It 
'  is  not  only  tho  river  itself  that  bears  that  name  but  the 
cnintry  lying  in  the  vicinity  of  that  river.  That  minister 
preaches  and  baptizes  in  River  John,  but  baptizing^  in 
River  John  does  not  mean  immersion,  for  his  mode  of 
baptism  is  sprinkling.  It  is  as  incorrect  to  suppose  th  at 
he  immerses  any  one,  because  he  baptizes  in  River  John, 


■%- 


r 


22 


A  CATECHISM  OF  BAPTISM. 


*:■, 


as  it  is  to  suppose  that  Jolin  the  Forerunner  of  Christ 
iuiniersed  any  one  because  he  baptized  in  the  river  Jor- 
dan. The  Jordan  had  several  banks  witliin  banks,  and 
tlie  whole  country  lying  witliin  these  outer  banks  was 
called  "  the  river  Jordan  ;"  hence  a  person  could  be  in 
the  river  Jordan,  so  called,  and  on  dry  ground  at  the 
same  time.  John  could  therefore  baptize  in  Jordan  and 
not  enter  the  water  of  the  stream. 

61.  How  is  it  proved  by  the  Scriptures  that  tho 
phrase  "  in  the  river  of  Jordan  "  does  not  mean  in  the 
water  of  Jordan  ? 

By  i)assages  which  are  more  definite  tlian  those  which 
simply  say  in  the  river  Jordan.  For  John  might  have 
been  baptizing  several  miles  away  from  tho  waters  of 
Jordan,  and  still  it  might  have  been  said  he  was  baptiz- 
ing in,  that  is,  near  to,  the  river  of  Jordan.  Moreover, 
it  is  never  said  he  baptized  in  water^  but  always  loith 
water. 

In  Mark  1  :  4,  it  is  said,  "  John  did  baptize  in  the  loil- 
derness^^^  and  yet  the  following  verse  says  it  was  "  in  the 
river  of  Jordan."  This  apparent  contradiction  is  easily 
explained  by  showing  that  he  baptized  in  a  wilderness 
which  was  near  to  the  river  of  Jordan.  It  is  plainly 
aflirmed  that  he  baptized  "in  the  wilderness."  That 
could  not  therefore  have  meant  immersion  in  tho  water  of 
Jordan. 

In  John  1 :  26-28,  it  is  said  :  "  John  answered  them, 
saying,  I  baptize  witli  icatcr :  but  there  standeth  one 
among  you  whom  ye  know  not ;  .  .  .  .  these  things  were 
done  in  Betliabara,  beyond  Jordan^where  John  loas  baptiz- 
ing.'''* Bethabara,  where  Jolm  gave  his  testimony  concern- 
ing Clirist,  and  where  he  was  baptizing,  Avas  not  in  Jor- 
dan, but  beyond  it.  This  Bethabara  was  at  one  time  call- 
ed Bethany.  There  was  p.  Bethany  about  two  miles  from 
Jerusalem ;  and  there  was  another  Bethany,  here  called 
Bethabara,  in  the  tribe  of  Reuben,  east  of  Jordan,  and 
yet  near  to  it.  This  was  where  John  baptized — not  in 
the  water  of  the  Jordan,  but  beyond  it. 

John  10  :  40 :  And  Jesus  "  went  away  again  beyond  Jof" 


A  CATECIIISAI  OF  BAPTISM. 


23 


liii  beyond  JoT' 


f?irm,  into  the  place  w7ic>*e  John  at  first  baptized^  anrl  tlicro 
lie  .abode."  When  it  is  iiflinued  elsewhere  that  John  at 
iirst  baptized  in  Jordan  it  is  evident  tliat  it  was  not  by 
immersion  in  the  water  of  Jordan,  but  near  to  that  river, 
as  the  Greek  prej)Osition  indicates,  and  yet  "  beyoncl 
Jordan,"  as  is  plainly  declared. 

That  to  be  "  in  Jordan  "  does  not  necessarily  mean  to 
be  "  in  the  water,"  is  evident  from  Joshua  3:8:"  When 
ye  shall  come  to  the  brink  of  the  jvater  of  Jordan  ye  shall 
Htand  still  in  Jordan."  Hence  "  in  Jordan  "  and  "  in  the 
water  "  are  by  no  means  synonymous  terms. 

The  rendering  of  the  passages  in  our  version  referring 
to  John's  baptism  is  contradictory  and  inexplicable,  if 
we  regard  some  of  them  as  meaning  immersion  in  the 
water  of  Jordan.     Luke  says,  John  preached  and  bap- 
tized in  "  all  the  country  about  Jordan."     Another  evan- 
gelist says,  ho  baptized   "beyond  Jordan."      Another 
locates  him  "  in  the  wilderness."    And  yet  they  say  it 
was  in  Jordan.     There  is  only  one  way  of  reconciling 
this  apparent  contradiction,  and  that  is  by  substituting 
for  the  preposition  "  in  "  the  words  "  near  to,"  which  is 
the  meaninur  of  the  Greek  as  much  as  "  in  "  is.    Then  the 
narratives  will  all  agree  in  simply  locating  the  scene  of 
John's  labors  in  that  part  of  the  country  lying  in  the 
vicinity  of  the  Jordan.      Every  difficulty  will  then  be 
removed  ;  the  whole  record  will  then  bo  plain,  probable, 
latural,  consistent,  and  reasonable.     If  John  was  accus- 
omed  to   immerse  in  the  water  of  Jordan,  as  some 
ffirm,  how  pointless  and  meaningless  the  passage  which 
ays  he  w^ent  to  JEnon  because  there  was  much  water 
here!     That  would  be  leaving  plenty  of  water,  and 
oing  to  less.     But  if  we  regard  John  as  an  itinerant, 
oing  about  doing  good,  we  wonder  not  that  he  should 
e  glad  to  locate  for  a  time,  with  his  followers,  at  a  place 
f  "  many  springs,"  as  iEnon  was,  and  sometimes  along 
he  shores  of  Jordan's  stream,  not  merely  because  he 
ceded  water  to  baptize  with,  but  because,  for  other 
urposes,  such  multitudes  as  accompanied  him  would 
equire  an  abundant  supply  of  water. 


24 


A  CATECHISM  OF  BAPTTSI! 


XL — The  Mode  of  John's  Baptism. 

G2.  Did  John  baptize  by  immersion  ? 
There  is  no  passage  in  the  Bible  whicli  proves  that 
John  immersed. 

63.  Why  do  immersionists  suppose  that  John  im- 
mersed ? 

Great  stress  is  laid  upon  certain  prepositions,  "  in," 
and  "into,"  and  "out  of,"  and  they  might  just  as  cor- 
rectly have  been  rendered  respectively,  "  near  to,"  and 
"to,"  and  "from,"  and  the  translation  would  thereby 
liave  been  more  definite  and  correct.  It  is  also  afiirraed 
that  going  down  into  and  coming  up  out  of  the  water 
imply  immersion.  The  logic  which  teaches  that  immer- 
sion inevitably  follows  from  going  into  and  coming  out  of 
the  water,  appears  rather  defective  to  most  persons.  In 
their  judgment  it  \.-6  difficult  to  establish  the  point,  that 
having  been  in  the  water  implies  having  been  under  it ; 
but  nevertheless  to  some  there  appears  no  flaw  in  the 
argument,  and  upon  this  assumption  a  theory  is  built. 

64.  l)oes  our  English  translation  of  the  Scriptures,  as 
it  now  reads,  imply  immersion  ? 

No.  One  may  baptize  in  a  river,  and  not  immerse. 
One  may  go  down  mto  the  water,  and  not  be  immersed. 
One  may  come  up  out  of  the  water  without  having  been 
under  it.  One  may  drive  his  horse  down  into  the 
water,  and  up  out  of  the  water,  and  not  have  him  im- 
mersed. Going  down  into  the  water,  and  coming  up  out 
of  it,  do  not  imply  going  under  it.  The  word  of  God 
does  not  say  that  John  immersed.  "  He  baptized  with 
water,"  is  the  repeated  testimony  of  God's  word ;  and 
baptiem  with  water  means  affusion  and  not  immersion. 
John  tells  us  himself,  that  he  was  to  be  followed  by  Him 
who  was  to  ''''sprinkle  all  nationsy''^  and  that  his  own 
baptism  was  but  the  type  of  His  great  outpouring  of  the 
Spirit  and  the  fire. 

XII. — Christ's  Baptism:. 

65.  With  what  baptism  was  our  Lord  baptized  ? 

It  was  not  John's  baptism,  for  he  had  no  need  of 


A  CATECHISM  OF  BAPTISM. 


25 


ositions,  "  in, 


repentance,  which  that  baptism  implied.  It  was  not 
Christian  baptism,  for  that  was  not  instituted  until  sev- 
eral years  after  he  had  beeii  baptized.  Tlie  nature  of  the 
case  makes  it  impossible  that  he  could  be  baptized  in  his 
own  name ;  therefore  he  could  not  receive  Christian 
baptism.  Christian  baptism  is  a  symbol  of  cleansing 
from  inward  impurity ;  and  he  had  no  such  imjjurity 
from  which  to  be  cleansed.  He  was  baptized  "  to  fulfill 
all  righteousness  ;"  that  is,  all  the  requirements  of  the 
law.  He  came  among  men  that  he  might  become  a 
minister  of  his  gospel,  and  our  Great  High  Priest,  and 
he  had  to  fulfill  all  the  requirements  of  the  law  appertain- 
ing  to  those  offices. 

66.  What  did  the  law  require  of  our  Lord  as  a  minis- 
ter and  a  priest  ? 

The  Mosaic  ritual  required  that  he  would  not  begin  to 
preach  until  he  should  be  thirty  years  of  age,  and  not 
then  without  being  sprinkled  with  water.  Numbers  8  : 
5-7  :  "And  the  Lord  spake  unto  Moses,  saying.  Take  the 
Levites  from  among  the  children  of  Israel  and  cleanse 
them.  And  thus  shalt  thou  do  unto  them  to  cleanse  them  : 
jSprinlcle  loater  of  jmrifi/ing  upon  them.^^ 

67.  How  does  it  appear  that  these  laws  apj)lied  to 
Jesus  ? 

They  w^ere  parts  of  the  established  ritual,  and  were 
binding  upon  every  one  who  entered  upon  the  office  of 
the  ministry  and  the  priesthood,  from  Aaron  down  to 
Christ. 

68.  Might  not  Christ  be  exempt  from  these  laws,  inas- 
much as  he  was  holy  ? 

Xo.  He  made  himself  subject  to  his  own  laws.  He 
was  holy  because  he  kept  every  law  faithfully.  He  could 
not  preach  until  he  was  thirty  years  old,  because  he  must 
keep  the  law.  He  could  not  be  our  faithful  High  Puiest 
unless  he  kept  the  law.  "  Think  not,"  says  he,  "  that  I 
am  come  to  destroy  the  law,  or  the  prophets :  I  am  not 
come  to  destroy,  but  to  fulfill." 

69.  Did  the  law  require  that  Jesus  should  be  immersed, 
or  that  he  should  be  sprinkled  ? 


M 


A  CATECHISM  OP  BAPTISM. 


There  was  no  law  that  required  him  to  be  immersed. 
There  is  no  evidence  in  the  Scriptures  to  show  that  he 
was  ever  immersed.  The  law  required  him  to  be  sprinkled 
before  entering  on  his  ministry.  If  he  was  not  so 
sprinkled  he  violated  the  law,  and  could  not  bo  a  priest, 
lie  must  have  been  sprinkled  by  John,  for  itjis  said  he 

'        is 


(( 


was  "  baptized  to  fulfill  all  righteousness."     The  law 
explicit :  "  Thus  shalt  thou  do  unto  them,  (the  priests  :) 
/Sprinkle  water  of  purifying  upon  them." 

70.  Is  Christ  our  example  ia  baptism  ? 

No.  The  baptism  of  Christ  was  an  official  act.  By 
it  he  was  inducted  into  the  priesthood  at  the  age  of 
thirty  years.  "We  should  follow  Christ  in  moral  con- 
duct, but  not  in  his  official  acts.  We  are  not  to  follow 
Christ  in  all  things.  He  was  a  preacher ;  but  all  are  not 
to  follow  Christ  in  that  office.  He  never  married ;  all 
are  not  to  follow  Christ  in  that  particular.  He  was  cir- 
cumcised ;  we  need  not  follow  Christ  in  that  ordinance. 
To  follow  Christ  in  baptism  would  be  to  follow  him  into 
a  priestly  office.  If  he  were  our  example  in  baptism, 
none  should  be  baptized  until  the  age  of  thirty  years, 
and  his  example  would  not  therefore  be  worthy  of  all 
imitation.  If  he  were  an  example  in  baptism,  he  failed 
to  be  an  example  to  the  age  in  which  he  lived,  for  Jesus 
was  not  baptized,  until  about  the  close  of  John's  minis- 
try, and  until  after  "all  the  people  were  baptized." 
(Luke  3  :  21.)  There  is  no  proof  in  the  Scriptures,  direct 
or  indirect,  tnat  our  Saviour  was  baptized  as  an  example 
for  us.  Christ  never  made  a  profession  of  faith  :  such  a 
profession  was  with  him  unnecessary  and  impossible,  since 
ne  himself  is  the  only  Being  in  whom  faith  can  be  exercis- 
ed unto  salvation.  How,  then,  could  he  have  been  our  ex- 
ample in  baptism  ?  How  can  we  "  follow  our  Saviour  " 
in  this  respect  ? 

XIII. — Christian  Baptism.  ' 

71.  What  is  Christian  baptism? 

Baptism  as  a  Christian  ordinance  is  the  application  of 
pure  water  to  a  proper  subject,  by  a  lawful  administrator, 


A  CATECHISM  OF  BAPTISM. 


in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost. 

72.  Are  these  conditions  essential? 

The  water  should  be  pure^  as  it  is  intended  to  symbol- 
ize the  inward  purifying  of  the  rea^  baptism  of  the  Spirit. 
If  the  water  be  not  pure,  it  fails  to  be  a  real  symbol.  The 
commission  was  given  to  ministers  of  the  Gospel  alone 
to  baptize,  subject  to  certain  conditions.  No  others 
have  a  right  to  perform  this  office.  It  must  be  done  in 
the  name  of  the  Sacred  Trinity.  Matthew  29  :  19 :  "  Go 
ye  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  Heb.  10:22:  "Having  our  hearts  sprinkled 
from  an  evil  conscience  and  our  bodies  washed  (that 
is,  sprinkled)  with  pure  water." 

73.  When  was  Christian  baptism  instituted? 

It  was  instituted  by  our  Lord  after  his  resurrection, 
and  before  his  ascension,  when  he  gave  the  commission  to 
go  and  baptize  all  nations. 

74.  What  is  its  sacramental  import  ? 

It  is  the  visible  act  by  which  a  person  is  initiated  into 
the  visible  Church  of  Christ ;  and  it  is  a  sign  and  seal 
of  the  covenant  of  grace. 

75.  Why  is  it  said  to  be  a  sign  ? 

It  hoj^s  out  to  our  view  the  provisions  and  promises 
of  the  covenant  of  grace.  It  is  a  most  appropriate  sym- 
bol of  that  influence  by  which  the  soul  is  cleansed  from 
moral  defilement.  It  is  an  acknowledgment  of  moral 
pollution ;  and  also  a  recognition  of  God's  tenderness, 
and  of  the  efficacy  of  the  blood  of  Christ  to  cleanse,  and 
of  the  power  of  the  Spirit  to  regenerate. 

76.  Whj^  is  it  said  to  be  a  seal  ? 

It  is  a  visible  pledge  on  the  part  of  God  that  he  will 
faithfully  keep  all  his  covenant  engagements.  Thut  he 
binds  himself  by  a  perpetual  ceremony.  And  when  we 
look  upon  this  visible  pledge  of  his  fidelity,  our  faith 
hears  breathed  through  it,  as  through  the  trumpet  of 
jubilee :  "  Then  will  I  sprinkle  clean  water  upon  you, 
and  ye  shall  be  clean :  from  all  your  filthiness,  and  from 


28 


A  CATECHISM  OF  BAPTISM. 


all  your  idols,  •will  I  clcniise  yon.  A  new  heart  also  will 
I  give  you.  And  I  will  put  my  spirit  within  you,  and 
cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."     (Ezek.  36  :  25.) 

XIV. — The    Subjects    op    Christian    Baptism. 

11.  Who  are  proper  subjects  of  Christian  baptism  ? 

It  is  commanded  that  all  nations  —  all  the  world  — 
every  creature,  should  be  baptized.  The  minister  of 
Christ  is  commissioned  to  baptize  alh  All  should  be 
baptized,  and  made  disciples  of  Christ,  and  trained  from 
childhood  in  the  way  that  they  should  go.  Matthew 
28  :  19,  20 :  "  Go  ye  and  teach  (that  is,  make  disciples  of, 
as  it  reads  in  the  margin)  all  nations  :  (first  by)  baptizing 
them  (into  the  faith,  and  then)  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you." 

18.  Upon  what  conditions  may  unbaptized  adults  re- 
ceive Christian  baptism  ? 

By  becoming  like  little  children.  Children  are  the 
Neio  Testament  standard.  It  is  not  he  who  believes 
the  doctrines  of  any  particular  church  or  creed  that  shall 
be  saved,  but  he  that  becomes  like  a  little  child.  Little 
children  are  made  partakers  of  grace  and  heirs  of 
heaven,  through  the  atonement  of  Christ.  Unbaptized 
and  unrenewed  adults  can  only  attain  unto  like  precious 
grace  and  heirship  through  faith  in  Christ.  When  they 
exercise  faith  they  are  made  free  from  condemnation,  as 
children  are,  and  being  thus  like  unto  them,  they  are 
proper  subjects  for  baptism.  Mark  10:  14-16:  "  Suficr 
the  little  children  to  come  unto  me,  and  forbid  them  not : 
for  of  such  is  the  kingdom  of  God.  Verily  I  say  unto 
you,  whosoever  shall  not  receive  the  kingdom  of  God  as 
a  little  child  he  shall  not  enter  therein."  This  does  not 
refer  to  children  that  are  old  enough  to  sin,  for  all  such 
do  actually  become  transgressors,  and  our  Lord  would 
not  make  sinning  children  a  Christian  standard.  "  He 
took  them  up  in  his  arms,''^  and  must  have  set  them  down 
upon  his  knee,  for  he  put  both  "  hands  upon  them,  and 


„.N 


A  CATECHISM  OF  BAPTISM. 


29 


blessed  them."  Ye  must  become  like  little,  unsinning 
cliildren — humble,  teachable,  trustful.  Luke  18  :  15-17  : 
"  And  they  brought  unto  him  also  infants,  that  he  would 
touch  them.  Jesus  said.  Of  such  is  the  kingdom  of  God. 
Verily  I  say  unto  you,  whosoever  shall  not  receive  thu 
kingdom  of  God  as  a  little  child,  shall  in  no  wise  enler 
therein." 

79.  Upon  what  ground  is  it  affirmed  by  some  that 
children  should  not  be  baptized  ? 

It  is  said  that  chiklren  must  not  be  baptized  because 
they  can  not  have  faith.  But  faith  is  not  required  of 
them,  for  of  this  they  are  incapable.  If  this  plea  were 
valid  it  would  shut  infants  out  of  heaven.  Our  Lord 
has  positively  declared  :  "  He  that  believeth  not  shall 
be  damned."  Abraham  received  the  initiatory  rite,  ad- 
mitting him  into  the  Church  of  God,  because  he  had 
faith.  Isaac  was  admitted  to  the  same  privilege  when 
ho  was  eight  days  old,  without  faith,  for  of  this  he  was 
incapable. 

It  is  also  urged  that  infants  ought  not  to  be  baptized, 
because  tliey  can  not  consent  to  the  covenant  of  which  it 
is  the  seal.  But  it  is  universally  acknowledged  in  the 
transactions  of  daily  life,  that  children  are  bound  by  the 
acts  of  their  parents.  It  is  done  in  various  pecuniary 
transactions,  in  acts  of  civil  legislation,  and  in  the  con- 
veyance of  real  estate.  Thus  men  bind  themselves,  their 
heirs,  and  assigns,  forever.  The  sacred  word  shows 
that  not  only  parents,  but  their  little  ones,  may  enter  into 
covenant  with  God.  Deut.  29: 10-12:  "  Ye  stand  this 
day  all  of  you  before  the  Lord  your  God ;  your  captains 
of  your  tribes,  your  elders,  and  your  otHcers,  with  all 
the  men  of  Israel,  your  little  ones,  your  wives,  and  thy 
stranger  that  is  in  thy  camp  :  that  thou  shouldst  onto 
into  covenant  with  the  Lord  t!iy  God,  and  into  lil 
oatli,  which  tlie  Lord  thy  God  maketh  with  thee  tlila 
day." 

80.  What  evidence  can  be  adduced  to  show  that  in- 
fants should  be  baptized  ? 

1.  Our  Lord  has  commanded  that  all  should  be  bajytized 


80 


A  CATECHISM  OF  BAPTISM. 


and  children  form  a  part  of  tlie  whole.  This  command 
was  ijjiven  by  one  wlio  Avas  a  Jew,  and  who  understood 
all  their  laws  and  customs.  When  Gentiles  had  been 
proselyted  and  embraced  the  Jewish  religion,  the  laws 
and  customs  of  the  Jews  required  that  they  should  be 
circumcised,  including  children  down  to  the  ago  of  eight 
days.  And  now  that  a  new  initiatory  rite  is  substituted 
for  circumcision,  and  a  command  given,  "  Go  and  disciple 
or  proselyte  ally  and  baptize  them,"  they  must  have 
understood  it  to  include  children.  If  Jesus  had  said, 
"  Go,  make  disciples  of,  or  proselyte  all,  and  circumcise 
them,"  would  the  apostles  have  doubted  whether  children 
were  to  bo  circumcised  ?  And  when  baptism  is  made 
the  sign  instead  of  circumcision,  why  should  any  doubt 
whether  children  are  to  be  baptized  ?  If  our  Lord  did 
not  wish  infants  to  be  baptized,  existing  circumstances 
made  it  necessary  that  he  should  expressly  forbid  it,  and 
he  would  have  done  so,  openly  and  definitely. 

2.  Man's  wisdom  suggests  that  infants  should  not  be 
baptized  because  they  can  not  understand  the  design  of 
the  rite,  or  make  any  profession  of  their  faith.  But  man's 
wisdom  is  not  as  God's  wisdom.  God  in  hL  wisdom 
provided  that  the  sons  of  Jews  and  proselytes  should  bo 
circumcised  when  eight  days  old,  and  when  they  knew 
not  the  intent  and  meaning  of  the  ordinance.  The  an- 
alogy must  have  been  very  clear  to  the  first  Christians, 
and  to  the  Apostles,  who  were  themselves  Jews. 

3.  As  Jewish  proselytes  were  baptized  in  the  time  of 
Christ,  and  long  previous  thereto,  and  as  it  was  univer- 
sally known  that  infants  eight  days  old  were  baptized,  as 
well  as  adults,  would  it  not  he  natural^  as  there  was  no 
prohibition  of  the  baptism  of  infants,  that  the  Apostles 
should  continue  this  practice  ?  Our  Lord,  with  a  full 
knowledge  of  these  facts,  says.  Go,  and  make  disciples 
of  ally  and  baptize  them,  and  he  gave  them  no  instruc- 
tion to  act  diflerently  from  the  prevailing  custom.  Surely 
if  he  had  designed  them  to  adopt  a  plan  so  peculiar  and 
novel,  as  the  exclusion  of  infants  would  be,  he  would 
have  said  so. 


A  catp:ciiism  of  uaptism. 


81 


4.  As  our  Lord  has  commanded  that  all  should  bo 
baptized,  infants  should  receive  that  ordinance,  because 
the  only  period  in  life  in  which  it  is  ])ossible  that  this 
command  can  be  unwersallif  obeyed  is  in  early  infancy. 
If  baptism  bo  denied  to  little  children,  then,  it  is  inevit- 
able that  of  those  Avho  are  "  forbid "  thus  to  come  to 
Christ,  a  large  majority,  perhaps  more  than  seventy-five 
persons  out  of  every  hundred  will  pass  through  life,  and 
go  down  to  the  grave,  forever  unbaptized. 

5.  Infants  should  be  baptized  because  of  the  importance 
of  loater  baptism.  In  John  3  :  5,  it  is  said  :  "  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he  can  not  enter 
into  the  kingdom  of  God."  God  in  his  wisdom  has  not 
only  made  water  baptism  important,  and  required  it  of 
all,  but  has  also  indicated  the  period  in  which  it  should 
be  administered  to  the  subject,  namely,  in  early  infancy. 
Those  parents  who  do  not  suffer  little  children  thus  to 
come  lo  Christ,  and  those  teachers  who  forbid  them  thus 
to  come,  assume  the  awful  responsibility  of  rejecting 
the  only  possible  period  in  which  all  can  be  "  born  of 
water,"  and  of  sanctioning  a  system  the  tendency  of 
which  is  to  send  the  great  majority  unbaptized  into 
eternity. 

0.  Persons  should  be  baptized  in  infancy  because  God 
has  fixed  the  order  in  which  this  should  be  done.  The 
command  says,  "  Go  ye  and  make  disciples  of  all,"  by, 
first.,  "baptizing  them,"  (Matt.  28:  19;)  and  then,  after 
they  are  baptized,  "  teaching  them  (verse  20)  to  observe 
all  things."  First.,  baptize  them  as  soon  as  they  can  be 
baptized,  and  then  teach  them  as  soon  as  they  can  be 
taught.  It  is  sometimes  affirmed  that  children  should  be 
left  to  grow  up  to  mature  years,  and  choose  for  them- 
selves respecting  these  things.  Such  teaching  is  un- 
scriptural,  unphilosophical,  inconsistent,  mischievous,  and 
most  perilous.  The  guardianship  of  childhood  involves 
the  responsibility  of  training  up  children  in  the  way  they 
should  go,  irrespective  of  any  consent  or  choice  on  their 
part;  and  the  Head  of  the  Church  says,  do  this  by  first 
baptizing  them,  and  then  teaching  them. 


32 


A  CATECHISM  OF  BAPTISM. 


V.  God  has  in  his  Church,  from  the  beginninj^,  includ 
ed  the  children  in  his  covxMiiiiit  Avith  tlic  parents,  and 
mado  them  members  of  his  Churclu  Gen.  17:  7:  "I 
will  establish  my  covenant  between  me  and  thee  and  thy 
Boed  after  thee."  In  speaking  to  Noah,  God  said. 
Gen.  7:1:"  Come  thou  and  all  thy  house  into  the  ark, 
for  tlieo  have  I  seen  righteous."  lliee  have  I  seen  right- 
eous ;  therefore,  come,  not  only  thou,  but  all  thy  house. 
Though  many  persons  regard  as  foolislmcss  the  recogni- 
tion of  infants  in  connection  with  any  religious  rite  or 
obligation,  because  of  their  want  of  comprehension,  yet 
what  is  the  foolishness  of  men  is  the  Avisdom  of  God. 
In  God's  plan  infants  have  never  beo.i  overlooked,  or 
unprovidea  for.  When  God  orders  the  iu<sembling  of  the 
people,  the  children  are  not  excluded  because  they  do 
not  understand.  He  says :  "Assemble  the  elders,  gather 
the  children,  and  those  that  suck  the  breasts."  (Joel  2 :  16.) 
Infants  have  ever  been  objects  of  his  tenderest  solici- 
tude. He  made  them  heirs  of  heaven,  until  they  rebel 
by  actual  transgression.  The  great  Shepherd  has  never 
forgotten  the  lambs ;  he  gathers  them  in  his  arms,  and 
carries  them  in  his  bosom.  It  is  not  like  him  to  ca^st 
them  out  from  among  his  people,  or  thrust  them  from  the 
pale  and 2)7'lv  lieges  of  his  Church. 

8.  The  Church  of  God  is  0)ie,  and  has  been  one,  from 
Abraham  until  now.  The  Church  is  now  built  on  the 
same  foundation  as  at  the  first,  having  the  same  chief 
corner-stone.  God  has  made  a  covenant  with  the  Church, 
and  it  is  an  "  everlasting  covenant."  The  Church  has 
now  the  same  Head  and  the  same  spiritual  requirements 
as  when  David  sang  and  Abraham  believed  in  God. 
God's  law  provided  that  children  should  be  admitted  into 
the  Church  by  its  initiatory  right.  That  law  has  never 
been  rej^ealed^  and  must  stand  good  until  God  himself 
repeals  it.  Children,  therefore,  by  his  covenant  have  the 
right  of  initiation  into  the  Ciiurch.  It  was  not  neces- 
sary that  this  should  be  specially  affirmed  in  Christ's 
day,  any  more  than  it  was  that  the  ten  commandments 
should  bo  reenacted ;  it  was  then  well  understood  and 


A  CATKCIIISM  OP  BAPTISM. 


83 


acted  upon.  The  obligation  to  keep  tho  Sabbath-day 
holy,  and  to  keep  all  the  ten  commandments,  as  well  as 
tho  obligation  to  receive  infants  into  tlio  Church,  is 
binding  v/ithout  special  rcOnactment,  because  these  enact- 
ments were  never  repealed.  Paul,  moreover,  says  (Gal. 
3:  14)  that  "tho  blessing  of  Abraham,"  an  important 

})art  of  which  consisted  in  the  covenant  connection  of 
lis  children,  had  "  come  on  the  Gentiles  through  Je-<us 
Christ."  Peter,  speaking  (Acts  2  :  38)  of  the  double 
baptism  of  water  and  of  the  Spirit,  says  :  "  The  prom- 
ise is  unto  you,  and  to  your  children^  and  to  all  that 
are  afar  off." 

9.  Infiints  should  bo  baptized  because  of  their  Church 
relation.  "  Children  are  related  to  the  Church,  spirit- 
ually, really,  vitally.  It  is  no  figure  of  speech,  but  a  lirst 
truth  in  the  divine  economy.  When  our  Lord  said,  '  Of 
such  is  the  kingdom  of  heaven,'  ho  affirmed  a  spiritual 
relation.  lie  did  not  predicate  their  membership  in  his 
kingdom  of  the  simple  fact  of  their  baptism,  or  their 
circumcision,  but  of  their  being  redeemed  children. 
Their  relation  to  the  *  kingdom '  arose  from  their  rela- 
tion to  the  King,  and  it  applied  to  all  children  as  such. 
Baptism  is  only  the  sign  and  seal  of  membership ;  the 
spiritual  relation,  which  is  the  real  one,  precedes  the  em- 
blematic and  the  conventional,  and  is  the  moral  ground 
of  the  latter."  When  our  Lord  says,  (Matt.  18:5,) 
"  Whoso  receiveth  one  such  little  child  in  my  name  re- 
coiveth  me,"  he  completely  identifies  little  children  witli 
himself,  and  his  spiritual  family,  the  true  Church.  In 
Mark  9  :  41,  the  phrase  "in  my  name  "  is  explained  to 
mean,  "  because  ye  belong  to  me."  This  is  decisive  of 
the  sense.  On  no  other  ground  could  they  be  received 
in  Christ's  name.  And  this  he  aflirms  of  little  children, 
such  as  one  could  hold  in  his  arms,  as  Christ  thus  held 
that  little  one.  As  they  belong  to  the  "  general  assembly 
and  Church  of  the  first  born,  whose  names  are  written 
in  heaven,"  in  "  the  Lamb's  book  of  life,"  as  they  are 
spiritually,  really,  vitally,  related  to  the  Church,  they  are 
2-» 


84 


A  CATKCIIISM  OF  BAPTISM. 


entitled  to  baptism,  the  visiblo  sign  and  seal  of  that 
rolationsliip. 

10.  Apostolic?  practioo  sliou's  that  infants  should  bo 
baptized.  In  baptizinuj  fauiilit's,  the  Apostles  aeted 
according  to  the  provisions  of  the  existing  covenant. 
It  was  the  apostolic  custom  to  baptize  the  children  im- 
mediately after  the  baptism  of  the  parents,  as  is  indicated 
by  the  fact  that  there  are  eleven  instances  recorded  in  the 
New  Testament  in  which  infant  baptism  is  involved. 
The  familiar  way  in  which  tliese  instances  are  mentioned 
suggestb  the  probability  that  infant  baptism  was  by  no 
means  an  unusual  tiling  in  the  Christian  Church,  and 
that  many  families  were  baptized  in  the  same  way. 

11.  Our  Lord  savs :  "  Of  such  is  the  kingdom  of  God." 
By  taking  infants  m  his  arms,  and  publicly  recognizing 
them  as  subjects  of  his  kingdom,  he  certainly  authorized 
the  application  of  the  distinguishing  symbol  of  that 
kingdom.  Can  any  adult  believer  give  any  better  evi- 
dence of  being  worthy  of  this  ordinance  than  Christ  has 
given  of  the  worthiness  of  infants  ?  An  adult  professor 
may  be  untrue  and  unworthy  to  be  baptized  into  the  king- 
dom^ but  the  great  Head  of  the  Church  gives  the  most 
positive  evidence  of  the  fitness  of  infants  for  baptism,  for 
to  such  the  kingdom  of  God  belongs.  Can  there  be  any 
nlistake  when  he  speaks  ?  What  more  than  this  do  we 
need  ?  There  is  reason  and  propriety,  therefore,  in  dedi- 
cating them  to  God  in  the  ordinance  of  baptism.  Why 
should  we  deny  them  the  seal  when  Christ  has  declared 
them  entitled  to  the  thing  sealed  ? 

12.  Infants  should  be  baptized  because  they  are  justified 
by  the  blood  of  Christ.  Through  him  grace  flows  to  all 
children.  Faith  is  not  required  of  them  because  they  can 
not  exercise  it,  and  they  are  saved  without  it.  The  in- 
fant stands  in  the  same  relation  to  God  that  the  adult 
Christian  does.  It  has  a  moral  fitness  for  baptism  and 
Church  relations.  If  the  infant  dies  in  infancy,  it  will 
as  surely  go  to  be  with  Jesus  as  the  dying  saint  of  riper 
years.  Then  the  infant  is  truly  a  member  of  Christ's  inviS' 
ible  Church,  and  it  has  therefore  the  same  claim  for  admis* 


A  CATECHISM  OF  BAPTISM. 


30 


sion  to  tho  vmhh  Church  that  tho  bclioviijf?  adult  h.'is, 
niuucly,  juMtilication  through  the  l>loo(l  of  Christ.  C-au 
youexrhide  thoiii,  thou,  and  bo  guiltless?  Nay,  it  is  your 
iinperativo  duty  to  brint?  theui  unto  Christ  in  baptism, 
that  thoy  may  bo  admitted  to  tiio  visible  Ciiurch  ot' 
Christ,  and  "  forbid  tiioui  not,  for  of  such  is  tho  kingdom 
of  God." 

81.  Have  you  any  additional  proof  to  sustain  tho  doo- 
trine  of  infant  baptism  ? 

Yes.  Tho  following  collateral  cvidonco  Iiolps  to 
establish  tho  validity  ot  infant  baptism : 

1.  The  teachings  of  tho  iminediato  successors  of  tho 
Apostles  show  that  infant  baptism  was  handed  down  from 
them.  Irenicus  was  one  of  tho  oarlv  fathers.  Ho  was 
tho  pupil  of  Polycarp,  who  was  the  disciplo  of  John  tho 
Evangelist.  He  was  born  near  tho  close  of  tho  first  cen- 
tury. His  writings  show  that  infant  baptism  was  an 
ordinance  of  tho  Church  in  his  day. 

Justin  Martyr  was  coteniporaneous  with  Irenreun,  and 
tho  first  man  of  great  learning  who  adorned  tho  Church 
after  Paul.  Ho  wrote  about  forty  years  after  the  apos- 
tolic age.  In  his  writings  ho  speaks  of  persons  of  sev- 
enty years  of  age  Avho  were  made  disciples  in  their  in- 
fancy, and  therefore  received  infant  baptism.  Justin 
Martyr  had  a  dialogue  with  a  celebrated  Jew,  and  in  it 
Justin  compares  baptism  with  circumcision.  Ho  declares 
that  "  they  are  alike  in  their  nature  and  use."  He  says 
all  are  permitted  to  receive  baptism,  and  none  are  ex- 
cluded on  account  of  their  ago.  And  as  baptism  canio 
in  tho  place  of  circumcision,  infant  baptism  must  have 
been  an  ordinance  of  the  Church. 

After  these  men  came  Tertullian  and  Origen,  who 
were  both  young  men  when  Irenajus  and  Justin  Martyr 
died.  These  witnesses  both  speak  of  infant  baptism  as 
having  universally  prevailed  in  the  Church  from  tho 
Apostles'  day.  Tertullian  urged  tho  "  delaying  of  bap- 
tism" until  just  before  death  for  certain  reasons,  but 
speaks  of  it  as  the  well-known  and  general  practice  of 
his  day.    He  writes  of  infants  of  a  "  guiltless  age,"  who 


S6 


A  CAl'ECIIISM  OF  BAPTISM. 


"  can  not  of  themselves "  come  to  Christ,  and  "  know 
not  wliither  they  are  brought  when  they  arc  brought  to 
baptism."  Origen  speaks  of  himself  as  having  been  a 
baptized  child.  He  was  a  very  learned  man.  He  trav- 
elled extensively  among  the  churches.  His  father  had 
died  a  martyr  for  Christ.  Timothy  and  Titus  had  lived 
with  the  Origen  family  many  years.  Infant  baptism  was 
of  almost  daily  occurrence,  and  common  to  the  Church 
in  every  place.  If  infant  baptism  were  a  delusion,  where 
were  Timothy,  and  Titus,  and  Polycarp,  and  Irena^us, 
that  they  did  not  expose  the  error  everywhere  prevailing 
in  the  Church  ?  Origen  says,  in  his  Homily  Eighth,  on 
Leviticus,  chapter  12  :  "According  to  the  usage  of 
the  Church,  baptism  is  given  to  infants."  In  his  Coin- 
mentary  on  the  Epistle  to  the  Romans,  book  5,  he 
says  :  "  For  this  cause  it  was  that  the  Church  received 
an  order  from  the  Apostles  to  give  baptism  even  to  in- 
fants.''^ And  he  specially  speaks  of  those  infants  who 
have  never  committed  any  actual  sins. 

"  In  the  time  of  Cyprian,  in  the  third  century,  there 
arose  a  controversy  concerning  the  day  when  the  child 
should  be  baptized,  whether  or  not  before  the  eighth 
day.  But  there  was  no  question  about  the  point  whether 
children  ought  to  bo  baptized  —  in  this  they  were  all 
agreed." 

Thus  do  those  who  sat  at  the  feet  of  the  Apostles  and 
earliest  fathers  testify  to  the  validity  of  infant  baptism. 

2.  That  infant  baptism  was  the  universal  practice  of 
the  Church  from  the  days  of  the  Apostles  is  strongly 
corroborated  by  the  fact  that  for  hundreds  of  years  next 
after  their  day,  there  was  no  sect  or  schism  in  the  Church 
that  did  not  practise  it ;  and  from  the  fifth  century  to 
the  present  time,  in  every  period,  it  has  been  observed 
by  the  greater  part  of  the  Christian  Church. 

3.  The  history  of  the  Church  furnishes  no  satisfactory 
evidence  of  this  practice  having  ever  crept  in.  If  infant 
baptism  had  sprung  up  as  a  new  doctrine  or  practice,  it 
would  have  arrested  the  attention  of  the  historians  of 
the  Church.    There  is  no  trace  of  opposition  to  the  firbt 


A   CATECHISM   OF  BAPTISM. 


87 


pi'actice  of  infant  baptism.  There  can  be  no  time  men- 
tioned in  which  the  baptism  of  infants  was  first  intro- 
duced after  the  death  of  the  Apostles.  There  is  no  writ- 
ten record  to  sliow  that  it  was  introduced  as  a  novelty 
among  Christians,  and  we  have  therefore  the  strongest 
reason  to  believe  that  this  practice  has  come  down  to  us 
from  the  days  of  the  Apostles. 

4.  The  Catacombs  of  Home  furnish  evidence  indicating 
that  infant  baptism  was  practised  by  the  Apostolic 
Cliurch.  Long  before  the  beginning  of  the  Christian 
era,  excavations  for  building-stone  were  made  near  where 
Rome  now  stands.  In  the  course  of  hundreds  of  years 
tlu^y  becamea  net-work,  extending  from  fifteen  to  twenty 
miles  under  ground.  Cicero,  in  his  oration  for  Cluen- 
tius,  speaks  of  them.  For  the  first  three  hundred  years 
after  Christ,  these  recesses  were  the  burial-place  of  tlie 
entire  Christian  population  of  Rome.  There  the  Chris- 
tians dwelt  during  the  persecutions  in  the  first  age  of 
the  Church.  Jerome  visited  them  about  the  year  300, 
and  calls  them  "  the  sepulchres  of  the  apostles  and  mar- 
tyrs." Here,  in  those  dens  and  caves  of  the  earth,  were 
the  doctrines  and  teachings  of  the  Apostles  preserved  in 
their  primitive  simplicity  and  purity.  The  relics  and  in- 
scriptions found  there  indicate  that  infant  baptism  was 
an  established  ceremony  among  them.  In  those  cata-: 
combs  there  are  numerous  epitaphs  of  children  who  are 
called  "  faithfuls  "  and  "  neophytes,"  which  titles  could 
not  have  been  applied  to  them  unless  they  had  been  bap- 
tized. The  age  at  which  they  died  shows  that  they  were 
baptized  in  infancy.  Some  of  these  epitaphs  read  as  fol- 
lows :  "  The  tile  of  Candidus,  the  neophyte^  who  lived 
twenty-one  months  ;  buried  on  the  nones  of  September." 
"  Flavia  Jovina,  who  lived  three  years  and  thirty  days — 
a  neophyte^'*  "  Leopard  us  rests  here  in  peace,  with  holy 
spirits ;  having  received  baptism,  he  went  to  the  blessed 
innocents.  This  was  placed  by  his  parents,  with  whom  l;e 
lived  seven  years  and  seven  months."  "  Bufilla,  newly 
baptized,  who  lived  two  years  and  forty  days." 

6.  The  evidence  is  abundant,  specific,  and  certabi  that 


38 


A  CATECIIISJI  OF  BAPTISM. 


3   I 


!   1 


Christ,  when  he  instituted  the  new  dispensation,  did  not 
deprive  infants  of  the  ancient  privilege  which  belonged 
to  children  when  the  Gospel  was  preached  to  Abraham. 
Not  one  word  of  evidence  can  be  adduced  from  the 
Scriptures,  or  the  liistory  of  the  Church  for  the  first  four 
hundred  years,  to  prove  that  infants  ought  not  to  be  bap 
tized.  It  is  alike  unjevvish  and  unchristian  to  refuse 
them  the  initiatory  rite  of  the  Church. 

6.  The  Head  of  the  Church  has  seen  fit  to  make  bap- 
tism occupy  an  important  place  in  liis  economy  of  salva- 
tion, and  he  has  not  shut  the  children  out.  This  ordi- 
nance belongs  to  them.  Through  the  grace  of  the  Lord 
Jesus,  infants  belong  to  his  kingdom.  Can  we,  then, 
rightly  refuse  them  the  sign  and  seal  of  their  relationship 
and  heirship  ?  There  were  disciples  who  rebuked  those 
who  brought  infants  to  Christ  during  his  sojourn  on  the 
earth,  and  it  was  Just  like  him  to  be  displeased  with 
them.  How  much  alike  is  human  nature  in  every  age  ! 
There  are  disciples  now  who  rebuke  those  who  bring 
them.  With  such  disciples  the  Master  can  not  but  be 
displeased.  Can  you  stand  between  those  little  children 
and  their  privileges  and  be  blameless  ?  And  if  ye  have 
done  this  wrong  to  one  of  these  little  ones,  does  not  the 
Judge  of  all  the  earth  say  :   Ye  have  done  it  unto  me  ? 

XV. — CiRCuaicisiON  AXD  Baptism. 

82.  "What  relation  has  baptism  to  circumcision  ? 
Baptism    occupies   the   place   under  the   evangelical 

dispensation  that  circumcision  did  under  the  Levitical. 

83.  By  what  evidence  can  you  sustain  that  position  ? 

1.  Baptism  does  for  us  what  circumcision  did  for  the 
Jews. 

2.  Persons  were  initiated  into  the  Jewish  Church 
by  the  rite  of  circumcision.  Persons  are  initiated  into 
the  Christian  church  by  the  rite  of  baptism. 

3.  The  only  way  of  admission  into  the  Church  of 
God,  under  either  dispensation  has  been  by  circumcision 
in  the  one  case,  and  by  baptism  in  the  other. 


A  CATECHISM   OF  BAPTISM. 


89 


4.  Circumcision  and  baptism  are  both  alike,  the  ovit- 
wartl,  visible  sign  of  the  same  inward,  spiritual  grace. 
The  Apostle  Paul  speaks  of  baptism  as  being  evangelical 
circumcision,  in  Gal.  3  :  27,  29:  "For  as  many  of  you 
as  have  been  baptized  into  Christ  have  put  on  Christ. 
And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise." 


XVI. — Mode  of  Christian  Baptism. 

84.  What  is  the  Scripture  mode  of  Christian  baptism  ? 
AiFusion.     Tliis  is  apparent  from  its  emblematical 

import.  It  is  the  symbol  of  certain  gospel  blessings, 
which  are  repeatedly  spoken  of  under  the  figure  of  sprink- 
ling or  pouring,  and  never  under  that  of  immersion. 
The  prophet,  speaking  of  the  Messiah,  says,  (Isaiah  52  : 
15  : )  "So  shall  he  sprinJcle  many  nations."  If  this  prom- 
ise refers  to  the  influences  which  Christ  bestows  upon 
the  nations  of  the  earth,  "  through  the  redemption  of  his 
blood "  called  "  the  blood  of  sprinkling,"  then  these  gra- 
cious influences  are  designated  by  the  term  sprinkling^ 
and  baptism,  the  outward  sign,  should  surely  correspond 
with  it.  Or,  if  this  promise  refers  to  the  admission  of 
persons  into  the  Church  by  the  ordinance  of  baptism,  it 
fixes  the  mode  to  be  affusion^  and  not  immersion.  The 
prophet  does  not  say :  So  shall  he  immerse  many  nations. 

85.  What  term  is  employed  in  the  New  Testament  to 
denote  the  manner  of  the  application  of  the  blood  of 
Christ? 

The  term  sprinkling.  Paul  says,  (Hebrews  12:  22:)- 
"  Ye  are  come  .  .  .  to  the  blood  of  5/>renM*n^,  that  speak- 
eth  better  things  than  that  of  Abel."  And  Peter  speaks 
(1  Peter  1  :  2)  of  the  same  "  sprinkling  of  the  blood  of 
Jesus  Christ."  If,  through  the  sprinkling  of  the  blood 
of  Christ,  moral  cleansing  is  effected,  then  the  outward 
ordinance  of  baptism,  which  is  the  symbol  of  this  in- 
ward cleansing,  should  correspond  thereto  in  form. 

86.  Was  immersion  practised  by  the  Apostles  and  by 
the  Apostolic  Church  ? 


40 


A  CATECHISM   OF  BAPTISM. 


ii 


1 1 
Ii 


There  is  no  evidence  tlint  it  was.  The  word  hap- 
tizo  was  evidently  used  to  denote  only  the  ordinance  of 
baptism,  without  reference  to  the  mode.  Baptism  is  an 
emblem  of  the  purifying  influences  of  the  lloly  Spirit ; 
and  the  grand  and  leading  emblem  of  purilicatiou  insti- 
tuted by  Jehovah  himself  is  sprinJduig.  Immersion  is 
never  foretold  by  the  prophets,  but  sprinkling  is,  and 
that  too  as  connected  with  the  new  dispensation.  When 
immersion  is  practised  the  water  is  sometimes  inevita- 
bly jTar  yVo^Ji  Jem</^i«'e,  whereas  "pure  water"  is  in- 
dispensable in  this  symbolical  washing.  Sprinkling  is 
more  simple,  more  in  accordance  with  the  whole  spirit 
of  the  New  Testament,  and  an  ordinance  of  universal 
adaptation.  In  the  Jewish  ceremonies,  aUhougli  the 
blood  was  sometimes  poured  out  at  the  base  of  the  altar, 
and  sometimes  smeared  on  its  horns,  or  on  parts  of  the 
person  for  whom  expiation  was  to  be  made,  yet  the  grand 
significant  emblem  was  sjjrinhlmg.  The  whole  nation 
was  familiar  with  tho  idea  that  where  there  was  sprink- 
ling there  was  mercy.  Sprinkling  and  mercy,  in  tho 
great  heart  of  the  nation,  were  linked  together.  When 
the  whole  nation  was  consecrated  to  God  at  Sinai,  Moses 
sprinJdad  all  the  people^  (Hebrews  9  :  19.)  On  the  great 
day  of  atonement  the  High-priest  entered  the  most  holy 
place,  and  sprinhled  the  Ark  of  the  Covenant,  (Leviticus 
4:17,  and  Hebrews  9  :  25.)  Paul  and  Peter  both  speak 
of  the  blood  of  sprinkling.  Sprinkling  throughout  all 
the  Bible  is  the  symbol  of  mercy  and  blessing.  Where 
the  blood  of  the  sacritices  wris  sprinkled  there  was  mercy. 
When  the  destroying  angel  passed  over  Egypt,  there 
was  mercy  where  the  blood  was  sprinkled.  There  is  no 
evidence  in  the  word  of  God  that  this  ancient  sign  of 
mercy  and  blessing  and  cleansing  was  discarded,  when 
Christian  baptism  was  instituted.  There  is  no  reason 
why  this  long-familiar,  well-understood,  and  God-estab- 
lished symbol  should  be  discarded,  and  immersion  substi- 
tuted. "There  are  three,"  says  the  Apostle,  (1  John 
5 :  8,)  "  that  bear  witness  in  earth,  the  Spirit,  and  the 
water,  and  the  blood :  andthescthree  agreein  oneP  As  the 


A  CATECHISM  OF  BAPTISM. 


41 


Spirit  bears  witness  throiij^li  tlie  mode  of  affusion— /a?^ 
iiig  upon — and  as  tlic  blood  bears  witness  tlu'ongh  the 
mode  of  affusion — heinrj  sprinkled — so  should  the  Avater 
bear  witness  in  the  form  of  affusion^  for  God's  design  is 
that  these  three  sliould  bear  witness  in  earth,  and  that 
these  three  sliould  agree  in  one.  The  testimony  in  fa- 
vor of  sprinkling  is  clear  and  irrefutable.  It  is  the  Bible 
mode.  It  is  a  form  instituted  by  Jehovah  himself,  was 
practised  throughout  the  Jewish  dispensation,  was  adopt- 
ed by  John  the  Baptist,  and  was  practised  by  the  Apos- 
tles and  the  primitive  Church.  Immersion  never  was 
the  scriptural  symbol  of  mercy  and  blessing  and  cleansing, 
and  can  nowhere  be  found  in  the  Bible  as  an  ordinance, 
either  implied,  acknowledged,  sanctioned,  or  commanded. 

87.  When  was  immersion  introduced  as  a  mode  of 
baptism  ? 

The  practice  of  immersion  was  probably  introduced 
in  an  early  age  of  the  Church.  Some  men  are  so 
organized  mentally  that  they  are  prone  to  yield  an  un- 
due regard  to  forms  and  ceremonies,  and  hence  the  Drac- 
tice  was  introduced  and  persisted  in.  Men  of  the  purest 
motives  sometimes  run  into  extremes.  In  Paul's  day 
members  of  the  Christian  Church  adopted  a  strange  error 
concerning  the  sacrament  of  the  Lord's  Supper.  They 
probabi}''  argued  that  if  a  little  Avine  and  a  little  broad 
are  good  in  this  ordinance,  a  little  more  must  be  better, 
and  so  they  ate  and  drank  to  excess.  And  men  were 
just  as  likely  to  err  in  reference  to  the  sacrament  of  bap- 
tism. If  a  little  water  is  good,  more  must  be  better, 
the  wdsdom  of  this  world  M'ould  suggest.  Some  minds 
are  so  peculiarly  organized,  that  they  can  never  under- 
stand Avhat  good  a  little  water  can  do  sprinkled  on  a 
person's  head,  but  imagine  there  is  special  virtue  in  tho 
grosser  form  of  immersion. 

XVII. — Philip  and  the  Euxucii. 

88.  Do  the  Scriptures  indicate  the  mode  in  which 
Philip  baptized  tho  eunuch  ? 

The  narrative  shows   that  Philip  and  the   eunuch 


42 


A  CATECHISM  OF  BAPTISM. 


were  ridiiiijf  in  a  certain  desert  together,  and  they  con* 
versed  about  a  particular  j)ortion  of  Isaiah's  |>rophecy 
wliich  the  eu?iuch  had  been  readini?.  lie  did  not  under- 
stand the  teaching  of  the  prophet,  (Isaiah  .52  :  13,  etc.,) 
"Nvho  spoke  of  One  whose  visage  was  more  marred  than 
any  other  man,  who  was  led  as  a  land)  to  the  slaughter, 
and  who  was  to  '•^  sprln/de  many  nations^  Philip  be- 
gan (Acts  8  :  35)  at  the  same  scripture,  and  preached 
imto  hini  Jesus.  They  came  to  a  certain  Avater  in  the 
desert,  and  the  eunuch  wanted  to  bo  baptized,  for  he 
liad  just  been  reading  about  baptism — "  so  shall  he  sprin- 
kle many  nations."  There  was  nothing  in  the  prophecy 
lie  had  been  reading  to  lead  liim  to  think  of  innner- 
sion.  lie  had  been  reading  and  speaking  about  sprink- 
ling.  The  prophet  foretold  that  JMessiah  must  sprinkle 
many  nations.  That  prophecy  must  be  fultilled,  though 
Jesus  "  baptizeth  not,  but  his  disciples."  They  both 
went  down  into  and  came  up  out  of  the  "water —  that 
is,  more  correctly,  they  Avent  to  and  came  from  the 
water.  But  if  we  take  the  passage  as  it  reads,  it  does 
not  say  ho  immersed  him.  Many  persons  have  gone 
down  into  the  water  a  thousand  times,  and  have  come 
up  out  of  it  as  often,  and  not  once  gone  under  the  Avator. 
As  the  Scriptures  indicate  that  the  eunuch  Avas  sprink- 
led, so  does  common-sense  suggest  the  same  lact. 
If  immersion  Avero  required,  Avould  not  Philip  have  de- 
sired him  to  Avait  nntil  the  chariot  Avould  arrive  at  a 
stopping-place,  and  facilities  bo  procured  for  attending 
to  such  a  Avork  ?  Is  it  probable  they  Avould  engage  in 
an  act  that  Avould  involve  the  necessity  of  continuing 
their  journey,  one  man  wet  all  over,  and  the  other  man 
half  Avet  ?  Why  this  inconvenient  Avetting?  Was  ever 
that  thing  so  done  since  ?  Who  ever  saAV  a  parallel  to 
that  scene  as  immersionists  paint  it  ?  But  if  the  thing 
done  by  Philip  Avere  sprinkling,  as  the  prophet  had  fore- 
told, and  about  Avhicli  they  had  been  reading  and  speak- 
ing, there  Avas  no  diliiculty  in  the  Avay. 


A  CATECHISM  OP  BAPTISM. 


43 


XVIII. — Tun  Jailkii  op  PiiiLirn. 

80.  IIow  v/as  tlio  jailer  of  riiilippi  baptized? 

lie  was  bap'ized  in  the  night,  and  in  the  prison, 
(Acts  10  :  24-;U.)  If  the  parties  eoneenied  liad  left  the 
jirison,  to  attend  to  that  ordinance,  the  jailer  would  have 
heen  guilty  of  violating  the  laws  of  his  country,  and  the 
most  sacred  duty  of  his  oftice,  and  Paul  atid  Silas  Avould 
have  been  involveil  in  the  act.  Moreover,  Paul  and 
Silas  would  have  been  liable  to  the  charge  of  hypocriti- 
cally pretending,  wiien  morning  came,  that  they  had  not 
been  out  of  the  prison,  for  they  refused  to  leave  it,  un- 
til the  magistrates  should  come  and  take  them  out. 
The  inference  is  iuevitablo  that  his  baptism  must  have 
been  by  affusion. 

XIX. — Buried  by  Baptism.    - 

90.  What  does  the  Apostle  moan  by  being  "  buried  by 
baptism  "  ? 

lie  is  speaking  not  of  symbolical  baptism,  which  is 
with  water ;  but  of  the  real,  essential  baptism,  which  is 
with  the  Holy  Ghost. 

91.  How  do  you  prove  that  ? 

The  whole  passage  with  which  those  words  arc  con- 
nected shows  that  he  does  not  allude  to  natural  things^ 
but  spiritual.  "  IIow  shall  wo,"  says  he,  (Romans  0  :  2,) 
"  that  are  dead  to  sin  ?"  He  does  not  refer  to  a  physi- 
cal condition  of  himself  and  his  brethren,  when  he  says 
"  we  that  are  dead,'*  but  to  a  spiritual.  Ye  that  "  were 
baptized  into  Jesus  Christ,"  does  not  mean  a  physical 
act  —  into  water^  but  a  spiritual  baptism  "  into  Jesus 
Christ.''''  Therefore  we  are  buried  with  him  by  baptism 
into  death — not  buried  in  baptism  into  water,  nor  into 
the  grave,  but  into  death.  There  is  no  allusion  here  to 
water  baptism,  nor  to  its  mode.  The  Apostle  is  speak- 
ing of  spiritual  death,  burial,  resurrection,  and  life.  He 
speaks  also  in  the  same  place  of  our  being  planted  to- 
gether in  the  likeness  of  his  death,  and  of  our  old  man 
"  being  crucified  with  him."    If  the  baptism  mentioned 


44 


A  CATECHISM  OF  BAPTISM. 


bo  a  literal  burial  of  the  body  in  water,. \vc  should  adopt 
the  same  interpretation  in  rei'orenco  to  the  planting  and 
crncilix'ion,  and  be  literally  planted  and  crucified.  ]Je- 
sides,  to  follow  the  liguros  literally,  the  person  should  be 
put  under  and  left  there.  This  alone  is  burynig  and 
planting.  But,  no,  the  whole  passage  has  a  sj)lt'itual, 
not  physical,  significance.  Being  "  baptized  into  his 
death"  can  not  mean  a  physical  act,  because  tliere  is  no 
similitude  between  being  put  under  water  and  being 
hung  upon  a  cross,  between  the  heavens  and  the  earth, 
to  die. 

92.  Docs  Paul  teach  the  same  doctrine  elsewhere? 

In  the  Epistle  to  the  Oolossians,  (chapter  2  :  10-12,) 
J^aul  corroborates  what  has  just  been  affirmed.  He  also 
shows  that  the  circumcision  of  which  he  speaks  and 
baptism  are  one ;  but  this  is  the  circumcision  made  with- 
out hands,  and  b>/  lohich  circumcision  "yo  are  buried 
with  him  in  bai:)ti3in,"  and  not  by  water.  This  is  not 
water  baptism,  then,  but  that  baptism  of  the  Spirit  which 
is  "  through  the  faith  of  the  operation  of  God,  who  hath 
raised  him  from  the  dead." 

Romans  6:3:  "  Know  yo  not  that  so  many  of  us  as 
were  baptized  unto  Jesus  Christ  were  baptized  into  his 
death  ?"  That  is,  as  many  as  were  united  to  Christ,  by 
the  baptism  of  the  Holy  Spirit,  were  made  partakers  of 
the  benefits  of  his  death. 

1  Cor.  12:  13:  "  For  &y  one  Spirit,''^  not  by  water, 
"  are  we  all  baptized  into  one  body,"  that  is,  "  baptized 
into  Jesus  Christ." 

Romans  G  :  11 :  '•'Likewise,  reckon  ye  also  yourselves 
to  be  dead  indeed  unto  sin,  but  alive  unto  God  through 
Jesus  Christ  our  Lord." 

Can  water  baptism,  then,  accomplish  vhe  great  moral 
change  to  which  the  Apostle  here  alludes  ?  If  we  inter- 
pret these  passages  to  refer  to  physical  acts,  they  involve 
us  in  difficulty.  That  interpretation  would  favor  the 
doctrine  of  baptismal  regeneration.  But  every  thing  is 
plain,  and  consistent,  and  beautifully  significant,  if  we 
suppose  him,  in  speaking  of  being  buried  into  Christ's 


A  CATECHISM  OF  BAPTISM. 


45 


(Icalli,  .111(1  beinf?  pi  v  h1,  find  crucified,  and  dead,  and 
yet  ulivo,  to  refer,  not  to  the  outward  man,  but  to  tho 
liidden  man  of  the  heart ;  not  to  physical,  but  to  spiritual 
tliingH. 

XX. — Israelites  baptized  unto  JMoses. 

03.  "What  is  meant  by  the  Israelites  being  baptized 
imlo  Moses  ? 

The  Apostle  alludes  especially  to  the  import  of  bap- 
tism. They  were  consecrated  unto  Moses,  Avhen  passing 
through  the  sea,  and  took  him  as  their  leader  and  guide. 

94.  How  were  they  baptized  ? 

It  could  not  have  been  by  immersion.  Immersion 
means  being  dipped,  or  plunged,  or  overwhelmed  in  a 
fluid  until  covered  by  it,  and  they  passed  "  on  dry  ground 
through  the  midst  of  the  sea,"  (Exodus  14:16.)  A  man 
can  not  be  immersed  on  dry  ground.  They  were  ba])- 
tized  by  aifusion,  for  "  the  heavens  dropped^''  "  the  clouds 
poured  out  water'*''  upon  them,  (Psalm  77:17.)  Tho 
people  of  God  who  went  over  "  dry  shod,"  and  upon 
whom  the  sprinkling  rain  fell  Avere,  Paul  says,  the  bap- 
tized people.  The  hosts  of  Pharaoh  were  immersed — 
they  were  buried  in  a  "  liquid  tomb,"  but  they  were  not 
baptized. 

XXI. — ^NOAII  AND  THE  ArK. 

95.  "What  do  you  understand  by  what  Peter  says  of 
baptism  in  connection  with  Noah  ? 

He  probably  refers  to  the  baptism  of  Noah  and  his 
family,  or  the  ark,  or  both  conjoined.  In  either  case, 
there  Avas  not  immersion,  but  there  was  aifusion.  Tho 
rain  fell  upon  them.  They  were  sprinkled.  The  wicked 
inhabitants  of  the  world  were  immersed.  Those  who 
wore  sprinkled  were  baptized,  and  had  mercy.  Those 
Vv'lio  were  immersed  "  went  down  into  a  watery  grave" 
and  perished.  "  The  like  figure  whereunto  even  baptism 
doth  also  now  save  us,"  7iot  the  outward  rite,  which  is  tlio 
putting  oif  the  filth  of  the  flesh,  but  the  inward  or  8j)irit- 
ual  operation,  through  which  we  are  purified,  so  as  to 
live  with  a  good  conscience  toward  God,  (1  Peter  3 :  21.) 


m 


46 


A  CATECHISM  OF  BAPTISM. 


XXII. — Paul  and  Apollos. 


96.  Do  the  facts  recorded  in  the  New  Testament,  con- 
cerning  Paul  and  Apollos,  throw  additional  light  on  the 
subject  of  baptism  ? 

Paul  stands  out  preeminently  the  model  minister  of  the 
New  Testament.  The  great  theme  of  his  preaching  was, 
not  Christ  and  hbn  haptlzed^  but  Christ  and  him  cruci- 
fied. Apollos,  when  a  young  man,  did  not  understand 
the  things  of  God  as  well  as  Paul.  lie  was  eloquent, 
however,  and  mighty  in  the  Scriptures,  and  being  pro- 
bably trained  in  the  school  of  John,  he  went  preaching 
in  the  synagogues,  "  knowing  only  the  baptism  of  John," 
(Acts  8  :  25.)  When  Aquila  and  Priscilla  heard  him 
they  "  took  him  unto  them,  and  expounded  unto  him  the 
way  of  God  more  perfectly." 

Paul  says,  (1  Cormthians  3  :  6,)  "I  have  planted,  Apol- 
los watered."  This  language  implies  that  immersion 
could  not  have  been  the  mode  in  which  Apollos  baptized, 
and  that  the  mode  must  have  been  si^rinkling,  or  pour- 
ing. Paul  never  would  have  used  such  a  figure  if  Apol- 
los had  immersed  the  people.  He  was  too  correct  a 
writer  for  that.  An  unbiased  mind  would  naturally  infer 
that  those  plants  were  watered  by  afiusion.  No  garden- 
er ever  waters  his  plants  by  immersion.  There  is  no 
evidence  to  indicate  immersion  here. 

Apollos  appears  to  have  made  the  subject  of  water 
ba'ptism  too  prominent  a  topic  in  his  preaching.  Paul,  on 
the  contrary,  "  determined  not  to  know  any  thing  among 
them,  save  Jesus  Christ  and  him  crucified."  "Christ 
sent  me,"  says  he,  "  not  to  baptize,  but  to  preach  the  gos- 
pel." Again  he  says  :  "  I  thank  God  that  I  baptized  none 
of  you,  but  Crispus  and  Gaius.  And  I  baptized  also  the 
household  of  Stephanus,"  (1  Corinthians  1 :  14-16.)  What 
a  rebuke  there  is  in  these  words  for  those  whose  one 
peculiar  and  distinctive  theme  is  the  baptism  of  water ! 
No  such  preacher  could  adopt  the  language  of  Paul, 
after  a  successful  and  glorious  ministry,  as  his  had  been 
at  Corinth,  and  say :  "  I  thank  God  I  have  only  baptized 
two  of  you,  and  the  family  of  another." 


A  CATECIirSM   OF  BArTISM. 


47 


itamcnt,  con- 


XXIII. — He  that  uelikvetii  and  is  baptized. 

97.  What  is  the  obvious  teaching^  of  tlio  word  of  Ciorl 
in  tiie  passage  in  JNIark,  (chapter  1(1 :  10:)  "lie  that  l)e- 
lieveth  and  is  l»ai)tized  shall  be  saved  "  ? 

If  an  unbaptized  person  is  born  again  through  faith  in 
Christ,  he  is  a  proper  subject  for  water  baptism ;  but  if 
lie  is  alrcacbj  baptized  he  should  not  receive  that  ordinance 
again.  It  is  not  anywhere  said  in  God's  word  that  water 
bn[»tisni  must  come  after  believing  in  Christ.  It  is  not, 
he  that  believeth  and  shall  be  b.aptized,  but  "  he  that  bj- 
lievetli  and  is  baptized."  If  one  is  already  baptized, 
when  he  becomes  a  believer,  that  is  sufficient.  Nor  was 
it  taught  by  John  that /us  baptism  should  be  preceded  by 
faith.  John  did  not  require  a  profession  of  faith  of  his 
disciples.  They  were  baptized  upon  repentance  and  the 
confession  of  sin. 

The  reasoning  tliat  requires  water  baptism  to  follow 
th(vact  of  ftiith  is  unsound,  and  if  adopted  will  lead  into 
serious  errors.  This  theory  involves  the  idea  that  the 
one  act  of  laith,  through  which  the  individual  is  accepted 
of  the  Father,  secures  his  eternal  salvation,  and  meets 
the  claims  of  the  word  of  God.  But  the  divine  testi- 
mony is,  not  he  that  believec?,  on  some  particular  occa- 
sion, shall  be  saved ;  it  is  rather,  he  that  believe^/i — he 
that  has  faith,  and  continues  to  have  it.,  shall  be  saved. 

It  does  not  follow  because  one  had  faith  yesterday  that 
he  therefore  has  faith  to-day.  Faith  should  be  an  act  of 
the  heart,  as  regularly  repeated  as  is  the  rising  of  the 
sun.  There  should  be  the  forth-putting  of  the  hand  of 
faith  —  the  confidently  taking  hold  of  the  hand  of  God 
every  day.,  and  all  the  year  round.  If  Avater  baptism 
mw?.\;  follow  the  act  of  justifying  faith,  then,  as  that  faith 
should  be  an  every-day  work,  repeated  baptisms  would 
be  required  of  every  Christian.  He  who  becomes  a  be- 
liever in  Christ  may  be  asked  if  \\Qis  baptized^  and  if  that 
rite  is  performed,  whether  before  or  after  he  is  renewed 
by  the  power  of  the  Holy  Spirit,  through  faith,  the  law 
in  the  case  is  met.  "  He  that  believeth  and  is  baptized 
shall  be  saved.'* 


■id 


m 


<M 


A    I'V'I'lu'lll  »\l    nil'    MM'I'HM, 


\\l\'         Tmi   I  VI  Mini  HON  I  II    ('llHII  l»   I   O'tlNMl  iM'Ml'    .Ul  l» 

N  MIH<»\V  . 

Ill      WllOl.'ltl    .l.iOM  |l(.>  lllimi'lililil  il   (MTi'il    11.1',1'i'tMVllll, 

nil. I  iiiir.'t  noMi,  iiiiii  ni'  iiio  rill i. II III  nmi. h  ,i.«iM'idiiv v 

rii«>\  n)\iv««  III  iiIIIhhIm)\   llml   l'\  lni|tllMiu  Nvn  iin»  liilll 
iUi>il  liil**  lltt>  nImIIiIo  t'liiiivli  III'  riirUl,     Tlio  III mmIimi 

i^l   (M'l<i>t|  tllll^l  4     UoiM    III!  nlllxIM  III  iiIIIiImIiIh    tlllll    •!••  |im| 

nun  Mlimiltl  lio  ItiiplKiMJ  lull  ii  lM>lii>\  Inn,  ii«iiill,  iiimIiIiuI. 
(liiM««  l'4  nti  liii|i|l'<in  wlllionl  lininnir^lun, 

|i|i,   Whiil  l'Hln>  lii^liMil  InliMi'iiiut  i|i>iliii>|l)lt>  IVmiii  llin 
ilomnn  «•!'  lli«»  IninnM'Mlonl'il'i  V 

Ir  lli«>  linnuMMliinlMi  cii't'd  \mmo  lrin«,  llinrn  nnvnr  liiin 
Im»«mi  II  \l  .IIiNm 'linr»>htir  i'lirlil  mi  llin  t'liilli  i'M'('|tl  llii|» 
(ImI  olinioln'i,  All  llntai'  In  uIIum'  oliiii'clinrt  wim  \\»Mt> 
Tiililil^il  lolloworK  t»r  I'lii'Ul,  iiikI  \vIi<'  ii»«I«I>  wnrsiMl  ilirlr 
iMii"«lor,  iiii«l  \\li»»  li  Ininjilii'tl  <»\»>r  mIii  iiinl  omm'  llif  woiM 
llu'onvili  liiilli,  nn»l  wIiohc  mlu'i*  wfio  wii^lioil  iiii*l  nuitlo 
N\Mh>  III  lin>  Mo.MJ  ol'  lln»  l.iinili,  Imvn   Itfoii  H(>hnf><'<f  fii/ 

/♦.»♦♦  ,•  lor,  wii,VN  llml  orooil,  lliov  woio  Ion  i<iirl\  lii'uii»i,lil.  lo 
riul'il  ir  l)n\v  \\«M'o  liron<\ltl  w  Ii«mi  IImIo  olilMron,  iiinl 
(hov  HON  or  nvolvod  liu|»llrnii  il'  llirv  NVt'io  iiol  lininpi'Mcil. 
A  ovood  wliloli  liu>\lliiltly  i>\olntl»»rt  niipIi  |MM'Miinrt  iVoin 
llio  vUlMoriinroli.  Im  ninnllo'tily  IniMitiMlMli'iil.  iiinl  niiri'ow. 

too.    Ill)'*  tin'   jMMMilliM-   tioohino  itl'  llio    liniiiiM'Mloni'il  I 
Immmi  hoUovotI  l>\  liny  o<inr«itl«MMl>lo  |iorllon  nl'  lln<  CJiiiNl 
iuii  i'liiivoli  V 

Only  w  Niiiiill  iVaotlon  ol'  lln>  CliriNlliin  Cliiiroli  nvor  Im< 
llovo«r  llioii'  ilogin.'i.  *ri>«  ^.|,roiit  iioily  ol'  «IIvIii(«m  wlm 
liiivo  Im'aMI  tMnlnont  lor  |ii«<ly  nml  l(<:iriilii^];  itiiij  f^^onliiM, 
ami  \\li»»Ho  wiilin^M  lisivo  k'''»''''''  •'"'  lil«'i''^l^ii'«»  ol' llio 
ii|iyo'<,  hii!*  I't'oii  r!i»li\'iilly  <h»|»oho«I  Iu  llio  pi'iMiliiu'  ijoolrino 
v(  tin*  iniinorM'ionislM  nium>ly,  lliiil  only  mlnllM  mIiuuM  Im» 
h:\)ttU(>«l,  iiinl  (li.it  tluM'o  ii<  no  |i!i|i(isin  widioiit  iiiitniM- 
slon. 

liM.  N  (ho  in\nnM's'n>nlM(  oroo»l  in  iiooonlunro  with  (ho 


gOJ 


nus  oCl'liristiMnitY  V 


Tho  inuuorjjiv.Miist 

oi'oo»1  JM  lint II ji; 

onistlo 

(n 

,'|oy;on 

\\n 

of 

1 

» 

A   <iATIf;i'IIIHM   Mlf*  fUl'TlrtW. 


'10 


iHsr  .\Nii 


lllllllM'MlMII 


Wlitt     \MMM 


lllll'«<ll,  1111)1 

lllllMlM'MPll. 


VIII(<M     Willi 

lllil  f(<<lllllM, 

lll'O    of   llllt 

lU'  *|i)Oll'ill(« 

^1  mIioiiIiI  Im< 
oiil,  iiiiiiiri' 


<  'liilMlliiiilly,     1 1  pi\\n  :  \Vii  Dili  1 1(1  III  I  nil  ulto  illltti  f'i«iitt 

lilt  Mill    UM  111)1        Uli  (lllly    Mlti  lIlM  rllllll'll  III   (    III  I'll,   lllt<M<  )m 
III)  viollllli  <  'llUli'll  lull.  iilllM,  litl'  iMilli)  Mill  Milur  llin  <  'lilin  ll 
IhiI  III  Mill    \\i\y,      All  I**  I'.ii'Ht  iiimI  )mhm|  IimimoI' IIih  |iiiut 
'   l\ii    lllill     I'll'i'il,    \s||ii    Iini|i>|||tit|     yn     Uii||i  ill  < 'III  |m|,  iiiiii 

\',  (iM   Ih  I'll  iiidI  illi'il  III  lliM  liilili  III    (  liilor  (    V'*   liillitiH  «>r 

iiin  riniiiii  III'  r!iii/iiiiiii,  LiiiiiiiPi,  hiiiii'v,  < 'iMiiiiK  1 1  VM 


I'llliPiin  iiI'lliM  t'liiMliyhiitiiii  <1iiiii<li,  Ciilviii,  hiiiin.  <'liiil 


;. 


iiiii|'M  I    V"  *'l"'|'"  "'    'il^  liii'M  III'  lliit    IimI«<|iMii|«'|iI    <  Imim  ll, 
ItinliM',  lliMvti,  NViiltiii  ^yii  iiiililn  ii|i|i  In  III   |Im<  Mi'lli>i*linl, 

i«ii 

Ml' 


Cliiiirh,  \V«<n|i>y,  \Vliil«'l(*i|il,  AmIiiii  y  )   y«.  IiiIiIiImI  i  liiM 
III  llin  n'MMM,  \y)Mi  |iliii'i|  III  liit|iilMll|iiiMi,  iiiMJ  wild  <tli<'l  I 
<'liiln|  III,  lliM  iiiMilyiSi  ntiikii  i   iiimI  yi>  iiiiiiii<l(<4n  oiium  hIim 

|||<I'|I     III     lllllt<|||l<llllM>ll'l|    |rl'nVI<CI,    lIlK      illllll<i|M)MllUl,     «'M'l'l| 

I  III  III  i|i<li  It'll  y  (III  llitt  Ii'I|iiwmIiI|i  III'  ||m<  Miilliln  t      ll  nilillii|r( 
iimI  IIiiiI.  )'!•  IiihI  liillli  III  (  'IiiIhI,  lliiir  yi<  liml  lii'tii  ruiivii  I 


till,  lliiil.  yi«  WiM't*  iiiMV   rittiilill'tiM  ill 


^lilinUl 


(inii^,  lliiii,  yit 


liiiil  Im'I'Ii  liii|ill/iitl  wllli  IIm'  Mpiill,  mill  lliiil  y<<  IiimI  Ihiii 
liii|ill/i't|  ullli  NViilt'i'  ir  ytt  ut'i'i'  ii'il  ininii'i'iu'it  In  nuitii^ 
nil  rNii*  U  Miiii,  yn  syi'in  iiul.  in  lln*  yittiMo  riiiin  li  of 
<'|ii'|mI,  HIiiihI  )«•  ii^tlilnl  wi*  iiiily  iimi  in  llm  < 'liii  i-li,  iiii'l 
IniiiiiMnliiii  In  IIiimIhiii'  |  Nmli  iiii<  IIm<  initviliiMc  i<'it«'|iin.(/i4 
til'  llit<  liiiiiifirniMiti  I  t'li'i'il,  ll,  ID  llii'it  r<Hi<  oil  MitiMly  mi' 
lllinilliMlll^  l<     I  lilt  Ulltliti  l'.|iilil,  IIImI  Mf'li|M<,  iiimI    IncMtltli  oC 

(  iiiiNliiiiiily,  mimI  lit  llii<  |iliiiii  l«'iit'iriiif/>t  tif  iliK  liililf, 
lO'i.   Aii<  hniiK'iMidiilnlN  iiM  iiMitmnlMli'iil,  aiMJ  iiuirow  wn 


tlifi 


I'  iH'I't 


iir 


liniiM  i^tliiiiinlM  iii'it  Ih<II(M'  tliiiii  llitir  n  i<<'t|.  'I'licir  t'lcftl 
ill  t»|i|M»«ii|  III  lliit  liilliMynlitji  t»r  iJitt  nniiilw.  IhiI,  liny  I<»vm 
till  lii'i'lliicn  ill  riiiinl,,  'lliiiii'  rrcc'j  In  Kfnnnn  ('iiliiolic 
vv  li'in  il,  riM|ii]r«iN  till*  r«<liii|iliMin  tti'  iIiomc  wIio  wtiiM  ronui 
ill!  •  llicir  I'lilil  rrttiii  iiIIh'I"  (  Ihiii'Im'm  ,  l<iil  llit-y  uif  I'i'olcftf,- 

Ijiti'llii'v  «ny:"  Nti  iiinlltr     yi- mt-i  Ilniwlimiw,  lli'intrh 


nil 


H  »|l 


\i"  wt'i'c  iit'\i'r  iiiiiiM'i'Mt'tj,  "  'rinir  t  ifi'd,  il'  it,  l»«t  r,(>M«iwf.' 
'Ill  willi  \\mM\  niuM  hn  "  rltinti  <i(»iiiiiiiini«»n  ;"  l>iil,  lln^y 
love  Clii'lMrniiiM  «»r  oviM'y  nnnif.  'I'lit-ir  t'l'i-t-il  irjifoninni- 
nicMli'M  lilt' f<i'rn|»liin  lii/iMJcrK  (»r  M|»ii'iliiii.l  ^ioiij.^,  ( 'li.'irli'H 
Wcfii'V  mill  Ihhihi  Wnllit,  lit'cmmn  llit-y  wcr«!  iifvfr  ini- 
iiu'i'H(!(l;  ImiIi  tiny  liiivo  n<linil,lc«l  tiicir  liyinnit  \m  church 

8 


III    i 


50 


A  CATECHISM  OF  BAPTISM. 


fellowship  with  thorn,  and  mado  them  the  vehicle  of 
pmise  and  supnlication  in  all  their  churches.  Their  creed 
excludes  children  from  tlw  j)rivileiije8  and  ])ale  of  the 
Cinirch  on  earth  ;  but  they  testily,  when  these  are  taken 
away  by  death,  that  they  belonuf  to  the  Church  of  the 
first-born  whoso  names  are  written  in  heaven.  Their 
creed  is  inconsistent,  nnscriptural,  and  behind  the  aije, 
and  all  intelligent  iminemionists  liave  outjjjrown  it.  In 
every  recognition,  by  an  innnersionist,  of  a  Christian  ot 
n  dilFerent  faith  and  [)ractice,  as  a  brother  in  the  Church 
of  Christ,  there  is  an  admission  of  the  inconsistency  of 
their  creed.  In  every  instance  in  which  an  innnersionist 
church  has  abandoned  the  close-communion  idea,  and  in 
every  effort  to  do  so,  there  is  an  acknowledgment  of  the 
unsoundness  of  their  creed.  In  the  recent  attempt,  by 
manj'  v-f  the  most  learned  men  in  j3aptist  churches,  to 
publish  and  circulate  a  new  version  of  the  Scriptures, 
Ignoring  the  old  landmarks,  and  substituting  phraseology 
that  will  teach  innncrsion,  there  is  the  confession,  on 
the  part  of  those  Baptist  scholars,  that  our  good  old 
English  Bible — the  Bible  of  our  fathers,  and  of  Protest- 
antism, does  not  teach  the  doctrine  of  imnieraion,  as  they 
desire  the  Bible  should  teach  it. 


A  CATECHISM  OF  BAPTISM. 


SECOND  PAKT. 


•♦> 


XXV. — Positions  Defined. 

103.  Is  further  inquiry  into  tho  baptismal  question 
desirable  ? 

The  points  upon  which  tho  Christian  Church  is  divided 
on  the  subject  of  baptism  arc  important  and  vital.  Fur- 
ther discussion  is  therefore  indispensable.  If  the  im- 
mcrsionist  creed  bo  true,  there  arc  no  baptized  persons 
except  those  who  have  been  dipped ;  and  there  are  no 
Christian  churches  except  imniersionist  churches;  and 
tlioro  are  no  Ciiristians  except  those  persons  who  have 
been  dipped  upon  a  ijrolession  of  faith. 

104.  Has  inquiry  on  this  subject  in  tho  past  been 
profitable  ? 

Yes.  Information  has  been  elicited.  Some  long- 
clierished  errors  have  been  abandoned.  It  is  settled 
that  Christian  baptism  was  instituted  after  the  resurrec- 
tion of  Christ,  and  bjfore  his  ascension.  Immersionists 
noAV  admit  that  infant  baptism  was  practised  long  before 
tlie  errors  of  popery  appeared,  and  in  the  times  of  Ter- 
tuPian,  who  was  born  in  the  year  160.  Immersionists 
also  admit  that  infant  baptism  was  practised  in  the  Cat- 
acombs of  Homo,  where  dwelt  the  peioccuted  Christians 
of  the  earliest  ages  of  the  Church. 

105.  Will  you  mention  some  of  the  points  still  open 
to  discussion  ? 

1.  Immersionists  regard  the  Greek  word  haptizo  as 


•% 


tr 


62 


A  CATECHISM  OF  BAPTISM. 


n*i    I 


the  chief  corner-stone  of  theh*  temple.  The  defenders  of 
the  immersionist  dogma  affirm  that  it  has  "  one  meaning, 
and  only  one  meaning."  Some  immersionists,  however, 
affirm  that  it  means  to  dip,  and  nothing  but  to  dip.  Others 
declare,  with  equal  emphasis,  that  it  means  to  plunge,  and 
nothing  but  to  plunge.  Others,  again,  contend  that  it  sig- 
nifies to  immerse,  and  that  only.  And  these,  without  ap- 
pearing to  perceive  that  they  contradict  each  other,  vehe- 
mently protest  that  it  has  one,  and  only  one  meaning.  The 
Baptist  Confession  of  Faith  affirms  that  "  baptizing  is 
dipping,  and  dipping  is  baptizing."  If  this  salient  point 
of  the  immersiouiat  stronghold  can  be  carried,  the  whole 
fabric  will  fall. 

2.  Affusionists,  on  the  other  hand,  affimi  that  the 
Greek  word  baptizo  has  various  meanings,  and  that  no 
necessity  has  existed  to  prevent  it  from  being  used,  t--^ 
other  words,  with  different  significations.  It  is  con- 
tended, also,  that  baptizing  is  not  dipping,  ahd  that  dip- 
f'ng  is  not  baptizing.  Baptizing  is  more  than  dipping. 
U'he  word  baptize  carries  a  far  richer  freight  of  meaning 
than  the  word  dip.  Objects  may,  therefore,  be  dipped 
without  being  baptized.  It  is  believed,  by  affusionists, 
that  to  baptize  is  more  than  to  plunge,  or  to  immerse,  or 
to  sprinkle,  or  to  pour  upon  ;  and  that  the  immersionist 
creed,  which  restricts  the  signification  of  the  word  bap- 
tizo to  "  one  meaning,  and  only  one  meaning,"  and 
which  fails  to  recognize  the  wealth  of  meaning  which  is 
included  in  the  words  baptize  and  baptism,  is  radically 
defective. 

106.  What  writers  have  in  late  years  taken  a  prom- 
inent position  on  the  immersionist  side  of  this  contro- 
versy ? 

Gale,  Booth,  Hinton,  Carson,  Robinson,  Noel,  Curtis, 
Chase,  Pengilly,  Conant,  Jewett,  Cramp,  and  others. 

107.  Do  these  immersionist  writers  agree  among 
themselves  ? 

No ;  they  frequently,  under  a  logical  pressure,  contra- 


A  CATECHISM  OF  BAPTISM. 


53 


diet  each  other.    There  is  among  them  a  want  of  accord- 
ance with  principles. 

108.  What  do  you  infer  when  immersionist  writers 
disagree,  on  the  most  important  points,  with  themselves 
and  with  each  other  ? 

That  in  the  immersionist  creed  there  are  radical  er- 
rors, and  that  further  investigation  is  needed. 

109.  "Which  of  the  afore-mentioned-  writers  may  be 
taken  as  a  representative  of  the  whole  school  ? 

1.  Rev.  J.  M.  Cramp,  D.D.,  late  President  of  Acadia 
College,  Nova  Scotia,  who  has  reviewed  the  first  part 
of  this  work,  in  several  communications  in  the  Christian 
Messenger y  of  Halifax,  Nova  Scotia,  and  in  a  work  called 
a  Catechism  of  Christian  Haptism. 

2.  Dr.  Cramp's  Catechism  has  received  high  commen- 
■  ation  from  leading  immersionist  divines,  and  has  been 
republishedljy  i\\Q  Baptist  Board  of  JPublicationj  Phila- 
delphia. The  usual  immersion  arguments  are  given  in 
a  condensed  form.  Perhaps  no  immersionist  writer  has 
^  iicceeded  in  defending  his  creed  more  successfully  than 
Dr.  Cramp  has  done  in  his  recent  publication.  If  the 
arguments  advanced  by  Dr.  Cramp  will  not  bear  the 
test  of  criticism,  the  immersionist  treasury  can  furnish 
no  weapons  of  attack  or  of  defense  more  formidable. 

XXVI. — ^Immersionist  Stratagem. 

110.  Do  iramersionists  quote  other  divines  in  support 
of  the  immersionist  creed  ? 

Immersionist  writers  sometimes  give  extracts  from 
others  who  are  prominent  affusionists,  which  appear  to 
favor  the  immersionist  idea ;  and  these  extracts  being 
disconnected  from  the  context,  have  frequently  misrep- 
resented the  views  of  their  authors. 

ni.  Can  you  mention  an  immersionist  writer  who 
doris  thus  mislead  ? 

Dr.  Cramp  selects  from  some  divines  a  sentence  or 


54: 


A  CATECHISM  OF  BAPTISM". 


more  that  appears  to  favor  his  theory.  He  conceals 
what  the  writer  says  in  immediate  connection  with  the 
part  quoted,  and  which  explains  or  qualifies  it,  and  thus 
misrepresents  his  author. 

112.  What  authors  does  Dr.  Cramp  thus  misrepre- 
sent ? 

John  "Wesley,  Isaac  Watts,  Adam  Clarke,  George 
Whitetield,  Thomas  Chalmers,  Martin  Luther,  and 
others. 

113.  In  what  position  does  Dr.  Cramp  attempt  to 
place  those  authors  ? 

He  attempts  to  show  that  they  believe  the  immersion- 
ist  creed,  although,  during  all  their  ministerial  career, 
their  practice  was  antagonistic  thereto. 

Dr.  Cramp  does  not  appear  to  have  remembered  that, 
if  his  accusations  against  the  brethren  whom  he  has 
named  were  well  founded,  any  testimony  from  men 
whose  faith  and  practice  would  be  so  completely  contra- 
dictory as  theirs  is  misrepresented  to  have  been  is 
utterly  worthless. 

114.  Will  you  mention  some  instances  to  show  how 
Dr.  Cramp  misrepresents  those  whose  opinions  he  pro- 
fesses to  give  ? 

1.  Dr.  Cramp  quotes  {Catechism^  page  40)  from  Dr. 
A.  Clarke's  Notes  on  Rom.  6:4:  *'  It  is  probable  that 
the  Apostle  here  alludes  to  the  mode  of  administering 
baptism  by  immersion,  the  whole  body  being  put  under 
the  water."  In  Dr.  Clarke's  Notes  the  word  "proba- 
ble "  is  given  in  italics,  though  not  so  quoted  by  Dr. 
Cramp.  I 

Dr.  Clarke  adds  an  important  qualification  to  the 
above  passage,  which  Dr.  Cramp  carefully  omits :  "  I 
say  it  is  probable  that  the  Apostle  alludes  to  this  mode 
of  immersion  ;  but  it  is  not  absolutely  certain  that  he 
does  so,  as  some  do  imagine ;  for  in  the  next  verse  our 
being  incorporated  into  Christ  by  baptism  is  also  denoted 
by  our  being  planted,  or  rather  grafted  together  in  the 


A  CATECUISM  OP  BAPTISM. 


55 


likeness  of  his  death  ;  and  Noah's  ^ivk^  floating  upon  the 
water,  and  sprinkled  by  the  rain  from  heaven^  is  a  figure 
corresponding  to  baptism^ 

2.  Dr.  Cramp  says,  {Correspondence  Christian  Mes- 
senf/er,  February  22d,  1865:)  "He"  (Stewart)  "asks 
foi  one  instance  of  dipping.  Let  him  read  the  New  Tes- 
tament. Every  record  of  baptism  in  that  book  is  an 
instance  of  dipping,  as  John  Wesley,  and  ministers  of 
all  Christian  denominations,  have  again  and  again  con- 
fessed." 

115.  How  does  it  appear  that  Dr.  Cramp  misrepre- 
sents Mr.  Wesley  ? 

1.  In  Mr.  Wesley's  Journal  there  are  some  statements 
which  indicate  that  he,  en  a  few  occasions,  either  im- 
mersed persons  or  was  present  when  some  persons  were 
immersed.  The  Journal,  however,  does  not  tell  us  that 
Mr.  Wesley  supposed  he  had. authority  for  such  a  prac- 
tice in  the  Bible,  but  that  such  a  practice  was  taught  in 
the  Prayer-Book  of  the  Church  of  England,  and  by  the 
custom  of  the  Church. 

2.  Mr.  Wesley  says,  in  his  Journal :  "  On  Saturday, 
21st  February,  1730,  Mary  Welsh,  aged  eleven  days, 
was  baptized  according  to  the  custom  of  the  first 
Church,  and  the  rule  of  the  Church  of  England,  by  im- 
mersion. The  child  was  ill  then,  but  recovered  from 
that  hour." 

3.  It  is  important  to  observe  that  Mr.  Wesley  here 
refers  to  what  he  understood  the  custom  of  the  first 
Church  to  have  been,  and  the  rules  of  the  Church  of 
England.  Mr.  Wesley,  at  the  period  mentioned,  (1736,) 
had  not  learned  to  take  the  Bible  as  a  rule  of  his  life  in 
preference  to  the  rules  of  the  Church.  His  theological 
views  and  his  plans  of  ministerial  labor  were  subse- 
quently subjected  to  revision  and  modification. 

4.  Dr.  Cramp  points  to  an  act  alleged  to  have  been 
performed  by  Mr.  Wesley  in  the  year  1736 — several 
years  before  the  rise  of  Methodism,  and  before  his  con- 


56 


A  CATKOIIISM  OF   BAPTISM. 


I 


■^ 


version — and  asserts  that  j\[r.  Wosloy  was  an  immcrsion- 
ist.  A  just  rcijresentation  of  Mr.  Wesley's  creed  can 
only  bo  had  by  reference  to  Ida  words  and  his  deeds 
written  and  performed  after  liis  heart  had  been  renewed 
through  the  grace  of  the  Lord  Jesus,  and  his  mind  had 
been  enlightened  through  patient  research  and  study  of 
the  oracles  of  God.  Dr.  Cramp,  however,  seizes  on  an 
isolated  instance  or  two,  and  suppressing  most  important 
particulars,  he  misrepresents  him  whose  opinions  he  pro- 
fesses to  give, 

lie.  Can  you  mention  another  instance  of  Dr.  Cramp's 
disingenuous  style  ? 

Dr.  Cramp  says,  {Correspondence  Christian  Messen- 
gei'y  March  28th,  1800:)  "A  neighbor  of  mine  who 
writes  in  the  Provincial  Weslei/an  under  the  signature 
of  Veritas^  endeavors  to  be  facetious  on  the  Wesley- 
and-dipping  question,  lie  flatters  liimself  that  he  has 
gained  an  advantage,  and  imagines  that  the  great  John's 
*  misrepresented  words '  will  be  expunged  from  the  title- 
page  of  my  Catechism.  Veritas  is  misvaken.  The  dis- 
cussion has  brought  out  three  facts.  First,  that  John 
Wesley,  as  a  minister  of  the  Church  of  England,  was  an 
immersionist :  he  was  a  minister  of  that  Church,  I  be- 
lieve, when  he  died." 

117.  "What  peculiarities  are  prominent  in  this  quota- 
tion from  Dr.  Cramp  ? 

1.  Dr.  Cramp  misrepresents  Mr. Wesley.  lie  insinuates 
that  Mr.  Wesley  was  a  Church  of  England  minister 
until  his  death  ;  and  was,  as  such,  an  inunersionist.  Mr. 
Wesley's  life-long  practice,  and  his  published  writings, 
show  that  Dr.  Cramp's  misrepresentation  of  hiru  is 
neither  accurate  nor  candid. 

2.  Dr.  Cramp's  misstatements  are  calculated  to  mis- 
lead. A  misstatement  may  be  much  more  mischievous 
because  there  is  a  small  amount  of  truth  in  a  large 
amount  of  error.  It  is  unnecessary  to  elicit  evidence  to 
show  the  disingeuuousuess  of  Dr.  Cramp,  who  has  taught 


A  CATPX'IILSM  OF  BAPTISM. 


57 


liis  readers  that  Mv.  Wesley  was  an  immersionist,  as  a 
minister  of  the  Church  of  England,  and  was  siicii  "  when 
ho  died." 

3.  If  Mr.  Wesley  had  been  an  inimorsioniat  in  theory, 
as  lie  is  misrepresented  to  have  been,  and  an  affusionist 
in  practice,  as  he  was,  it  seems  surprising  that  Dr.  Cramp 
should  Ixuve  honored  him  with  a  con8i)icuou8  j)lace  by 
the  side  of  Paul  on  the  title-page  of  his  Catechism.  No 
jury  would  receive  testimony  from  one  whose  faith  and 
practice  were  known  to  be  as  contradictory  as  Mr.  Wes- 
ley's is  said,  by  his  accuser,  to  have  been.  It  is  possible 
that  Dr.  Cramp  has  not  paused  to  measure  the  extent 
of  the  accusation  involved  in  his  ungenerous  misrepre- 
sentation of  liim  against  whom  he  has  borne  such  incor- 
rect witness. 

118.  Can  you  show  by  Mr.  Wesley's  writings  that  Dr. 
Cramp  misrepresents  him,  when  he  says  that  John  Wes- 
ley "  was  an  immersionist ;"  and  that  "  John  Wesley  has 
again  and  again  confessed  that  every  record  of  baptism 
in  the  New  Testament  is  an  instance  of  dipping"  ? 

Yes.  Mr.  Wesley  published  a  TrecJise  on  Baptiam 
in  November,  1756,  (Works,  Vol.  6,  page  12.)  II© 
says: 

1.  "  Concerning  baptism,  I  shall  inquire  what  it  is. 
It  is  the  initiatory  sacrament  which  enters  us  into  cov- 
enant with  God.  ...  It  was  instituted  in  the  room 
of  circumcision.  For  as  that  was  a  sign  and  seal  of 
God's  covenant,  so  is  this.  ...  It  can  not  bo  cer- 
tainly proved  from  Scripture  that  even  John's  (bap- 
tism) was  performed  by  dipping.  .  .  .  Nor  can  it  bo 
proved  that  the  baptism  of  our  Saviour,  or  that  adminis- 
tered by  his  disciples,  was  by  immersion.  Nd,  nor  that 
of  the  eunuch  baptized  by  Philip ;  though  they  both 
went  down  to  the  water :  for  that  going  down  may  re- 
late to  the  chariot,  and  implies  no  determinate  depth  of 
water.  It  might  be  up  to  their  knees ;  it  might  not  bo 
above  their  ankles. 

2.  "  And  as  nothini?  can  be  determined  from  Scripture 


58 


A  CATECHISM  OF  BAPTISM. 


precept  or  example,  so  neither  from  the  force  or  meaning 
of  the  word.  For  the  words  baptize  and  baptism  do  not 
necessarily  imply  clipping,  but  are  used  in  other  senses 
in  several  places.  Thus  we  read  that  the  Jews  *  were  all 
baptized  in  the  cloud  and  in  the  sea,'  (1  Cor.  10  :  2  ;) 
but  they  were  not  plunged  in  either.  They  could  there- 
fore be  only  sprinkled  by  drops  of  the  sea  water  and 
refreshing  dews  from  the  clouds  ;  probably  intimated  in 
that,  *  Thou  sentest  a  gracious  ram  upon  thine  inheri- 
tance, and  refrcshedst  it  when  it  was  weary.'  (Psalm 
68:9.)  Again,  Christ  said  to  his  two  disciples,  *  Ye  shall 
be  baptized  with  the  baptism  that  I  am  baptized  with,' 
(Mark  10  :  38  ;)  but  neither  he  nor  they  were  dipped, 
but  only  sprinkled  or  washed  with  their  own  blood. 
Again,  we  read  (Mark  7  :  4)  of  the  baptisms  (so  it  is  in 
the  original)  of  pots  and  cups,  and  tables  or  beds. 
Now,  pots  and  cups  are  not  necessarily  dipped  when 
they  are  washed.  Nay,  the  Pharisees  washed  the  out- 
sides  of  them  only.  And  as  for  the  tables  or  beds,  none 
will  suppose  they  could  be  dipped.  Here,  then,  the 
"word  baptism,  in  its  natural  sense,  is  not  taken  for  dip- 
ping, but  for  washing  or  cleansing.  And  that  this  is 
the  true  meaning  of  the  word  baptize,  is  testified  by  the 
greatest  scholars  and  most  proper  judges  in  this  matter. 
It  is  true  we  read  of  being  buried  with  Christ  in  baptism. 
But  nothing  can  be  inferred  from  such  a  figurative  ex- 
pression. Nay,  if  it  held  exactly,  it  Avould  make  as 
much  for  sprinkling  as  for  plunging  ;  since,  in  burying, 
the  body  is  not  plunged  through  the  substance  of  the 
earth,  but  rather  earth  is  poured  or  spi  inkled  upon  it. 

3.  "And,  as  there  is  no  clear  proof  of  dipping  in 
Scripture,  so  there  is  very  probable  proof  of  the  con- 
trary. It  is  highly  probable  the  Apostles  themselves 
baptized  great  numbers,  not  by  dipping,  but  by  wash- 
ing, sprinkling,  or  pouring  water.  This  clearly  repre- 
sented the  cleansing  from  sin,  which  is  figured  by  bap- 
tism. And  the  quantity  of  water  used  was  not  material ; 
no  more  than  the  quantity  of  bread  and  wine  in  the 
Lord's  Supper.    The  jailer  *and  all  his  house  were  bap- 


A  CATECHISM  OP  BAPTISM. 


69 


or  meaning 
tism  do  not 
»ther  senses 
r's  '  were  all 
!or.  10  :  2  ;) 
lould  there- 
water  and 
iti mated  in 
lino  inheri- 
r:  (Psalm 
?,*  Ye  shall 
bized  with,' 
;re  dipped, 
)wn  blood, 
(so  it  is  in 
3  or  beds. 
[)ped  when 
sd  the  out- 
beds,  none 
,  then,  the 
en  for  dip- 
hat  this  IS 
fied  by  the 
his  matter, 
in  baptism. 
Lirative  ex- 
make  as 
n  burying, 
nee  ot"  the 
upon  it. 

lipping  in 
the  con- 
themselves 
by  wash- 
arly  repre- 
!d  by  bap- 
i  material ; 
ine  in  the 
were  bap- 


tized *  in  the  prison ;  Cornelius  with  his  friends,  (and  so 
several  households,)  at  home.  Now,  is  it  likely  that  all 
these  had  ponds  or  rivers  in  or  near  their  houses  suffi- 
cient to  plunge  them  ail  ?  Every  unprejudiced  person 
must  allow  the  contrary  is  far  more  probable.  Again, 
three  thousand  at  one  time  and  five  thousand  at  another 
were  converted  and  baptized  by  St.  Peter  at  Jerusalem, 
where  they  had  none  but  the  gentle  waters  of  Siloam, 
according  tc  the  observation  of  Mr.  Fuller,  *  There  were 
no  water-mills  at  Jerusalem,  because  there  was  no  stream 
large  enough  to  drive  one.'  The  place,  therefore,  as 
well  as  the  number,  makes  it  highly  probable  that  all 
these  were  baptized  by  sprinkling  or  pouring,  and  not 
by  immersion." 

119.  What  do  you  infer  from  Dr.  Cramp's  style  of 
controversial  writing  ? 

1.  The  inference  appears  inevitable  that  if  Dr.  Cramp, 
having  read  Mr.  Wesley's  works  on  baptism,  supposes 
him  to  have  been  an  immersion ist,  he  could  make  the 
same  mistake  in  reference  to  Paul,  or  any  other  of  the 
sacred  writers,  and  misconceive  that  they  were  immer- 
sionists. 

2.  It  may  also  be  inferred  that  if  Dr.  Cramp  imagines 
that  such  men  as  Watts,  Whitefield,  Chalmers,  and  Lu- 
ther, who,  during  all  their  ministry,  administered  bap- 
tism in  the  mode  foretold  by  Ezekiel,  (36  :  25,)  "Then 
will  I  sprinkle  clean  water  upon  you,"  were  immersion- 
ists  because,  occasionally,  a  sentence  flowed  from  their 
pens  which  had  some  resemblance  to  immersionist  theo- 
logy, he  might  also  presume  that  the  Bible  contains 
some  immersionist  theology,  because  there  is,  here  and 
there,  a  passage  which  seems  to  look  somewhat  in  that 
direction. 

3.  It  may  be  inferred,  moreover,  that  a  creed  which 
requires  its  ablest  advocates  to  resort  in  its  defense  to  a 
style  of  argumentation  so  disingenuous  as  that  which 
Dr.  Cramp  employs  must  be  radically  unsound.  The 
assertion  of  Dr.  Cramp  that  Mr.  Wesley  was  an  "  im- 


;  ! 


I 


•i 


hi 

f. 


GO 


A  CATECHISM   OF  BAmSM. 


mersionist,"  and  that  ho  "again  and  again  confessed 
tliat  every  record  of  baptism  in  the  Now  Testament  is 
an  instance  of  dipping,"  is  absurd,  ungrounded,  and  illu- 
Bory.  Dr.  Crampon  assertion  is  disproved  by  the  evi- 
dence adduced.  Tlie  truth  never  asks  its  defenders  to 
misrepresent  its  assailants.  If  the  immersionist  creed 
■\vcre  true,  it  would  not  make  demands  upon  its  ex- 
pounders so  extravagant  and  liurailiating.  Dr.  Cramp 
appears  to  have  looked  through  a  very  deceptive  me- 
dium, by  which  facts  appear  very  much  as  a  landaoapo 
appears  in  a  rairage,  turned  upside  down  and  variously 
distorted. 


XXVII. — Paul  and  Regeneiiatiox. 

120.  Does  Paul  indicate  the  agency  through  which 
the  regeneration  of  the  heart  is  eft'ected  ? 

Paul  teaches  that  through  the  agency  of  the  Holy 
Spirit  one  is  renewed,  becomes  dead  to  sin  and  alive  to 
Christ,  becomes  a  member  of  Christ's  spiritual  body  and 
one  with  him,  and  that  ho  is  thereby  washed  from  liis 
sins.  Paul  does  not  teacli  that  the  symbolical  baptism, 
which  is  with  water,  can  change  the  heart.  It  is  th(i 
real  baptism  of  the  Holy  Spirit  that  works  this  wondrous 
renewal. 

Romans  G  :  3,  4  :  "  Know  ye  not,  that  so  many  of  us 
as  were  baptized  into  Jesus  Christ  (by  the  Holy  Spirit) 
were  baptized  into  his  death  ?  (not  into  water.)  There- 
fore we  are  buried  (not  have  been  buried)  with  him  by 
baptism  into  death." 

Colossians  2  :  10-12  :  "And  ye  are  complete  in  liim, 
which  is  the  head  of  all  principality  and  power :  in 
whom  also  ye  are  circumcised  with  the  circumcision 
made  without  hands,  in  putting  off  the  body  of  the  sins 
of  the  flesh  by  tlie  circumcision  of  Christ :  buried  with 
him  in  baptism,  (that  is,  not  in  water,  but  through  tho 
baptism  of  Christ  by  his  Holy  Spirit,  and  loithout  hands,) 
wherein  also  ye  are  risen  with  him  through  (not  the 


A  CATECHISM  OF  BAri'lSM. 


61 


hantla  of  any  man,  but)  the  faltli  of  tlic  operation  of  God, 
who  hath  raiscil  liini  from  the  dead." 

121.  What  is  the  immcrsionist  exegesis  of  the  passages 
just  quoted  ? 

Immersionists  teach  that  the  great  chaoge  of  lieart 
indicated  in  those  passages  is  accomplished  through 
immersion  in  water;  th:it  one  is  baptized  into  Jesus 
Christ,  and  into  his  death,  by  immersion  in  water ;  that 
immersion  in  water  is  meant  by  the  putting  oif  the  body 
of  the  sins  of  the  flesh  by  the  circumcision  of  Christ,  and 
burial  with  Christ,  and  being  risen  with  him. 

122.  What  radical  error  is  apparent  in  the  immcrsion- 
ist exegesis  ? 

1.  The  immcrsionist  exegesis  of  the  passages  under 
consideration  teaches  the  doctrine  of  regeneration 
througli  the  baptism  of  water,  whereas  the  Bible 
teaches  that  regeneration  can  only  be  effected  through 
the  work — the  baptism  of  the  Holy  Spirit. 

2.  Immersionists  misconceive  the  design  of  the  Apos- 
tle, who  does  not,  either  in  the  passages  just  quoted,  or 
elsewhere,  attribute  to  the  baptism  with  water  a  renew- 
ing or  regenerating  power.  JPaul  attributes  the  wash- 
ing of  regeneration  to  the  Holy  Ghost  which  had  been 
abundantly  shed  iqyon  them. 

123.  Can  you  quote  some  passages  from  Avriters  who 
have  held  the  immcrsionist  theory,  and  who  have  sup- 
posed that  the  spiritual  regeneration  of  which  Paul 
Avrote  is  effected  throiTgh  the  baptism  of  water? 

1.  Dr.  Cramp  gives  some  specimens  in  his  Catechism  : 
Ambrose  :  *'  In  the  font  there  is  a  transition  from  the 
earthly  to  the  heavenly.  This  is  the  passover,  that  is, 
the  sinner's  passing-over — the  passing-over  from  sin  to 
life,  from  guilt  to  grace,  from  pollution  to  sanctifica- 
tion."     [Cramp's  Catechism^  p.  26.) 

Chrysostom :  "  Christ  has  given  baptism  as  a  kind  of 
antidote  against  poisons ;  and  so  all  malice  is  ejected, 
and  the  fever  is  quenched,  and  the  putridity  dried  up. 


:  ^  f 

!  ,, 


62 


A  CATECHISM  OF  BAPTISM. 


We  arc  clayey  before  baptism:  after  it,  we  are  golden." 
{Cramp^s  C((techwn,  p.  L'O.) 

Jerome  :  "  In  the  lavcr  the  old  Adam  altoofether  dies, 
and  the  new  one  is  raised  up,  togetiier  with  Christ ;  the 
earthly  perishes,  and  the  super-celestial  is  born." 
{Cramp's  Catechism,  p.  26.) 

Paulinus :  "  O  wonderful  merev  of  God  I  The  sinner 
is  plunged  in  the  waves:  presently  he  emerges  from  the 
water,  justitied."     (Cramp^s  Catechism,  n.  20.) 

Jiecle,  (called  "Ihe  Venerable":)  "lie  who  is  bap- 
tized is  seen  to  descend  into  the  font ;  ho  is  seen  to 
ascend  out  of  the  water ;  but  what  the  laver  of  regene- 
ration performed  in  him  is  not  seen  at  all.  It  is  known 
only  by  the  piety  of  the  faithful.  He  descends  into  the 
font,  a  sinner ;  but  ho  ascends,  purified.  He  descends,  a 
child  of  death ;  but  he  ascends,  a  child  of  tlie  resurrec- 
tion. He  descends,  a  child  of  rebellion  ;  but  ho  ascends, 
a  child  of  reconciliation.  Ho  descends,  a  child  of 
wrath  ;  but  he  ascends,  a  child  of  mercy.  He  descends, 
a  child  of  the  devil ;  but  ho  ascends,  a  child  of  God." 
( Cramji's  Catechism,  p.  20.) 

2.  Campbell  (founder  of  the  Campbellitc  sect)  says : 
"  So  significant,  and  so  expressive,  that  when  the  bap- 
tized believer  rises  out  of  the  water,  is  born  of  water, 
enters  the  world  a  second  time,  he  enters  it  as  innocent, 
as  clean,  as  unspotted  as  an  angel." 

124.  Are  the  extracts  just  quoted  fair  representations 
of  immersionist  views  ? 

They  express  the  logical  inferences  which  grow  out 
of  the  immersionist  exegesis  of  the  passages  from  Paul 
which  w^e  have  been  considering.  Immersionists  are 
more  evangelical  than  their  creed.  Dr.  Cramp,  and  all 
evangelical  immersionists,  recoil  from  the  extravagant 
lengths  to  which  the  logical  inferences  of  their  interpre- 
tations of  Paul  would  lead  them. 

125.  What  appears  to  be  the  correct  interpretation 
of  the  passages  from  Paul  under  examination  ? 


A  CATECHISM  OF  BAPTISM. 


63 


Thoy  are  to  be  interpreted  as  tcac]jiti<jf  tliivt  regenera- 
tion can  bo  eftected  tlirougb  the  baptism  of  tiio  iloly 
Spirit,  whicli  is  tiie  real  and  estientltd  baptism  ;  and  not 
merely  through  the  baptism  of  water,  which  is  the  sha- 
dow or  the  symbol  tiiercof. 

120.  How  can  you  prove  that? 

1.  Tlio  Scriptures  do  not  teach  that  water  baptism 
can  accomplish  so  great  a  result.  The  renewal  of  tho 
soul  is  always  represented  in  Scri})turo  as  ettected  by 
the  power  of  tho  Holy  Spirit,  through  the  truth.  Many 
good  but  mistaken  persons  have  supposed  that  Paul 
teaches  that  this  change  is  coimected  with  beinj.;  Juried 
under  loater — with  "  a  watery  grave  "  or  "  a  liq: 'd  torn!  " 
Iinmersionist  theology  teaches  it.  Paul  never  taught  it. 
God  does  not  teach  it.  Neither  does  t)ie  Hebrew  ror 
tho  Greek,  nor  tho  English  Scrintures  (exce:  t  tho  new 
Baptist  version)  teach  that  water  can  worl  tuat  mar- 
velous renewal  of  our  nature.  That  is  God'h  work;  and 
it  can  only  bo  wrought  through  tho  baptism  "  made 
without  hands." 

2.  That  Paul  did  not  refer  to  tho  symbolic  baptism  is 
evident  from  the  fact  that  many  have  received  water 
baptism  in  whom  no  such  change  as  Paul  indicated  was 
produced.  Many  who  have  had  water  baptism  have 
still  remained  in  the  "gall  of  bitterness,"  and  unrenewed 
in  heart.  Hence  wo  infer  that  it  is  not  through  water 
that  one  is  buried  into  Christ's  death,  aiulis  regenerated, 
but  through  the  baptism  of  the  liisl-  Spirit. 

3.  The  effects  of  tho  real  baptism  were  apparent  on 
the  day  of  Pentecost,  when  the  promise  made  at  tho 
time  of  the  ascension  was  fulfilled,  (Acts  1  :  5,  8:)  "Ye 
shall  be  baptized  with  the  Iloly  Ghost  not  many  days 
hence.  .  .  .  Ye  shall  receive  power  after  that  the  Holy 
Ghost  is  come  upon  you."  Here  a  real  change  of 
condition  was  effected.  They  received  power.  Water 
never  could  have  produced  such  a  result.  They  became, 
after  that  baptism,  different  men.  They  were  not,  as 
they  had  been,  the  weak  and  vacillating  disciples ;  but 


ii: 


i 


64 


A  CATECH1S.M  OF  BAPTISM. 


bold  witnesses  of  Christ's  power  and  truth.  This  is  the 
realj  essential  baptism.  This  is  what  Christ  docs  for  us. 
We  are  made  "  complete,"  not  in  water,  but  in  him. 

4.  Bishop  Morriss,  (Methodist  Episcopal  Church:) 
*'  The  next  argument  is  raised  from  the  doctrinal  refe- 
rences to  the  action  of  baptism  used  by  Paul,  Romans 
6  :  1-11.  It  is  thought  to  be  very  plain  from  this  text 
that  water  baptism  is  designed  to  represent  the  death, 
burial,  and  resurrection  of  Christ,  and  therefore  the  sub- 
ject must  be  immersed.  "We  reply :  (1)  Is  tliere  any 
mention  made  of  water  here  ?  Not  any ;  and  if  there 
was,  and  that  for  the  purpose,  as  you  suppose,  of  repre- 
senting the  death,  burial,  and  resurrection  of  Christ, 
what  then,  we  ask,  is  the  Lord's  Supper  intended  for  ? 
We  have  always  supposed,  with  the  Christian  world 
generally,  that  the  Lord's  Supper  was  designed  to  show 
forth  his  death,  or  what  he  had  done  for  us  by  redemp- 
tion, and  water  baptism  to  show  what  he  does  iti  us  by 
liis  Spirit ;  but,  according  to  your  system,  we  have  two 
sacraments  to  represent  his  sufferings  for  us  and  none  to 
represent  his  grace  in  us !  If  we  were  to  administer  the 
Lord's  Supper  only  as  an  emblem  of  conversion,  we 
should  pervert  the  ordinance,  and  destroy  its  original 
design ;  and  when  others  administer  baptism,  as  an 
emblem  of  Christ's  death,  burial,  and  resurrection,  do 
not  thej''  pervert  this  ordinance,  and  destroy  its  original 
design  ?  Certainly.  Then  administer  as  you  will,  but 
refer  it  to  its  proper  object.  (2)  Every  burial  implies 
three  things,  namely,  an  agent,  an  action,  and  an  object 
acted  upon ;  but  here  the  agent  is  baptism — *  buried  by 
baptism' — the  action  is  burial,  and  the  object  is  the 
subject  interred.  And  what  is  the  nature  of  this  death, 
burial,  and  resurrection  ?  Answer,  it  is  a  death  and 
burial  unto  sin,  and  a  resurrection  unto  *  newness  of 
life.'  Then  whatever  baptism  Paul  here  speaks  of,  it  is 
that  which  produces  in  believers  a  death  unto  sin,  or  a 
change  from  sin  to  holiness ;  for  this  is  the  subject  of 
his  argument.  And  what  baptism  is  it  that  converts 
the  soul?    Answer,  the  baptism  of  the  Holy  Ghost; 


A  CATECHISM  OF  BAPTISM. 


65 


.sion,  we 


and  this  is,  therefore,  the  baptism  which  Paul  here 
speaks  of,  where  his  design  is  to  prove  that,  as  Christ 
died  for  sin,  we  must  die  unto  sin ;  and  as  Christ  rose 
again,  so  we  must  rise  with  him  to  newness  of  life. 
Hence,  this  proves  nothing  in  regard,  to  water  baptism, 
inasmuch  as  it  says  nothing  on  the  subject.  The  case 
in  Colossians,  2d  chapter,  is  similar,  and  the  argument 
need  not  be  repeated." 

5.  J.  H.  Godwin:  "Christians  are  circumcised  with 
Christ — ^they   are   consecrated   and.   cleansed    by   their 
union  to  Christ — being  buried  with  him  in  baptism,  and 
raised  with  him  through  their  faith  in  God.    (Col.  2  :  11.) 
As  the  circumcision  and  crucifixion  are  spiritual,  so  the 
burial  and  resurrection  are  spiritual :  and  the  baptism 
here  referred  to  must  be  spirihial  also  ;  and  exclusively 
so,  if  there  be  consistency  in  the  use  of  the  terms  and. 
correctness  in  the  statements.     All  who  have  this  bap- 
tism do  seek  to  be  like  Christ.     For  them  there  is  one 
Lord,  one   Faith,  one   Baptism.    This  is   the  baptism 
which  St.  Peter  declares  does  save ;  that  which  is,  not  a 
cleansing  of  the  body,  nor  a  correspondence  to  the  de- 
structive flood ;  but  the  pursuit  of  a  good  conscience,  the 
antitype  to  the  example  of  Christ,  who  once  suffered  for 
sins,  the  just  on  behalf  of  the  unjust,  that  he  might 
bring  us  to  God,  whose  pattern  of  self-denial  and  suffer- 
ing all  are  called  to  imitate.    It  is  simply  an  assump- 
tion, without  the  least  support  either  from  the  New 
Testament  or  from  the  Old,  that,  in  these  figurative 
expressions  of  the  Apostles,  any  reference  is  made  to 
immersions  in  water,  such  as  were  subsequently  intro- 
duced.   For  these  there  is  the  authority  of  the  Fathers 
"t)f  the  third  century,  but  not  that  of  the  Apostles  of 
Christ.    The  purifications  required  by  the  Jewish  law, 
in  connection  with  the  temple  service,  are  called  bap- 
tisms.    (Ileb.  9  :  10.)     But  no  immersion  of  the  body  in 
water  is  commanded  or  mentioned  in  that  law.     Every 
purification  with  water,  of  one  person  by  another,  was 
by  sprinkling.  .  .  .  All  the  evidence  brought  forward 
respecting  the  practice  of  immersion,  by  Jews  or  by 


' '  I  iPM 


If 


■3  V  1 


lii 


6Q 


A  CATECHISM  OF  BAPTISM. 


Christians,  is  of  a  date  comparatively  recent,  "vvhen 
superstitious  customs  were  multiplied,  and  the  traditions 
of  men  were  regarded  more  than  the  commandments  of 
God." 

John  13  :  8:  "Jesus  answered  him,  If  I  wash  thee 
not,  thou  hast  no  part  with  me." 

Acts  15  :  8,  9:  *' And  God,  which  knoweth  the  hearts, 
bare  them  witness,  giving  them  the  Holy  Ghost,  even 
as  he  did  unto  us ;  and  put  no  difference  between  us 
and  them,  purifying  their  hearts  by  faith." 

1  Peter  1:22:  "  Seeing  ye  have  purified  your  souls 
in  obeying  the  truth  through  the  Spirit  unto  unfeigned 
love  ol  the  brethren,  see  that  ye  love  one  another  with 
a  pure  heart  fervently." 

Titus  3  :  5,  6  :  "  According  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost ;  which  he  shed  on  us  abundantly  through 
Jesus  Christ  our  Saviour." 

1  Cor.  12  :  13  :  "For  by  one  Spirit  are  we  all  baptized 
into  one  body." 


XX Vni. lilMERSIONISTS     A  ^  D 

Jiaptko, 


THE    Greek    "Word 


127.  What  positions  are  assumed  by  immersionist 
writers  in  reference  to  the  Greek  word  baptizo  ? 

1.  That  through  all  Greek  literature  the  word  baptizo 
has  but  one  meaning  ;  which  meaning  is  definite,  clear, 
precise,  and  easy  of  translation. 

2.  That  the  word  baptizo  expresses  an  act,  a  definite' 
act ;  and  mode,  and  nothing  but  mode — to  dip. 

3.  That  baptizo  has  the  same  meaning  in  figurative  as 
in  literal  use,  always  referring  to  the  act  of  dipping. 

128.  Will  you  mention  some  of  the  definitions  of  the 
word  baptizo,  as  given  by  immersionist  Avriters  ? 

Roger  Williams,  1644.  "  It  means  to  dip,  and  noth- 
ing but  to  dip." 


A  CATECHISM  OF  BAPTISM. 


67 


A.  R.,  1644.  "  Dipping  is  baptizing,  and  baptizing  is 
dipping." 

VB.  Gale,  1711.    "Dipping  only  is  baptism." 

A.  Booth,  1711.  "  The  primary  sense  of  tlie  term  is  to 
dip." 

F.  A.  Cox,  1824.  "The  idea  of  dipping  is  in  every 
instance." 

De.  Carson,  1853.  "My  position  is,  that  it  always 
signifies  to  dip  ;  never  expressing  any  thing  but  mode." 

Db.  Fuller,  1859.     "  Dip,  sink,  plunge,  immerse." 

Dr.  Conant,  1860.  "This  verb  baptizo  has,  in  fact, 
but  one  sole  acceptation.  It  signifies  literally  and 
always  to  plunge.^'* 

Dr.  Cramp,  1866.  "  Every  body  admits  that  the 
natural  meaning  of  the  word  is  to  immerse.^'' 

Baptist  Confession  of  Faith.  "Baptizing  is  dip- 
ping, and  dipping  is  baptizing." 

129.  What  points  of  importance  are  specially  apparent 
in  the  definitions  of  immersionist  authorities  as  just 
quoted  ? 

1.  That  the  word  baptizo  is  claimed  by  immersionists 
to  have  in  all  the  range  of  Greek  literature  one  meaning, 
and  only  one. 

2.  It  is  claimed,  with  great  unanimity,  that  the  word 
baptizo  expresses  the  action  of  putting  under  water ;  and 
that  action  only. 

3.  It  is  affirmed  that  the  word  baptizo  does  not  ex- 
press the  condition  of  being  under  water. 

130.  What  important  distinction  do  we  need  here  to 
keep  in  sight  ? 

^  1.  Our  investigation  demands  that  we  must  not  lose 
sight  of  the  difference  between  the  action  of  putting  un- 
der water,  and  the  condition  of  being  under  water.  A 
word  that  expresses  such  an  act^  and  a  word  that  ex- 
presses such  a  condition,  are  separated  from  each  other  by 
au  essential  diff'erence  of  nature.  They  belong  to  diffe- 
rent classes  of  verbs.    These  two  views  do  not  coincide 


1 1 


68 


A   CATECHISM  OF  BAPTISM. 


in  one  clear  and  precise  meaning,  but  are  essentially 
diverse  and  irreconcilable.  Bip  has  a  development 
growing  out  of  its  peculiarities  as  an  act ;  immerse  has  a 
development  which  is  based  on  condition.  These  terms, 
therefore,  are  not  synonymous.  "  I  have  been  dipped 
into  water;"  "  I  was  immersed  in  water ;"  express  ideas 
essentially  diverse.  The  structure  of  language  is  con- 
trolled by  such  differences.  Dip  expresses  the  course  of 
action  by  which  one  was  put  into  water.  Immerse  says 
nothing  about  the  course  of  action,  and  only  indicates 
the  condition  of  being  imder  water.  It  is  important  not 
to  confound  act  and  condition,  and  not  to  treat  one  word 
as  though  it  expressed  both  act  and  condition,  or  at  one 
time  act,  and  at  another  time  condition. 

2.  We  may  aflSrra  that  the  word  haptwo  has  not  been 
used  to  express  the  contradictory  qualities  of  action  and 
condition.  It  is  apparent  that  imraersionist  writers  agree 
in  claiming  for  that  word  the  meaning  of  action,  and 
that  alone.  Words  'uhat  express  action  and  condition 
belong  to  two  distinc'i  classes.  Each  class  has  its  own 
deeply  marked  and  broadly  distinguishing  characteris- 
tics. The  word  haptizo  can  not  belong  to  both  these 
classes. 

131.  Why  is  it  important  to  keep  these  points  promi- 
nently in  view  ? 

The  whole  immersionist  structure  depends  upon  these 
special  points.  If  it  can  be  shown  that  the  word  haptizo 
expresses  the  action  of  putting  under  water,  and  that 
action  definitely,  precisely,  and  clearly,  and  that  action 
only,  as  immersionists  claim,  then  their  position  would 
seem  to  be  impregnable.  If,  ovi  the  other  hand,  it  can 
be  shown  that  the  word  haptizo  expresses  condition  in- 
stead of  action,  the  immersionist  fabric  has  not  a  single 
prop  upon  which  to  stand. 

XXIX. — Meaning  op  Woeds. 

132.  Before  passing  on  to  the  further  investigation  of 
the  word  haptizo^  will  you  state  the  peculiar  assumption 


A  CATECHISM  OF  BAPTISM. 


69 


of  immersionists  in  reference  to  the  one  meaning  of  words, 
and  especially  the  word  haptizo  f 

Immersionists  affirm  {^Cramp's  Catechism^  pf^ge  31) 
that  "  every  word  has  one  natural,  obvious,  original 
meaning,  which  will  be  ajiplied  to  it  bv  all  readers  or 
hearers,  and  with  which  it  will  be  used  ty  speakers  and 
writers.  From  that  natural  and  primary  sense  other  ac- 
ceptations or  uses  may  branch  out,  but  they  will  imply  or 
include  the  original  idea."  In  accordance  with  this 
opinion,  it  is  claimed  that  the  word  baptizo  has  "just  its 
own  meaning,  and  no  other ;"  namely,  the  action  of  put- 
ting under  water.  {^Cramp^ 8  Catechism,  ■^vt,gQd2.)  The 
exigency  of  the  immersionist  creed  demands  that  with 
unfaltering  pertinacity  this  position  must  be  retained. 

133.  Is  that  theory  correct? 

The  most  eminent  scholars  have  given  testimony,  clear 
and  abundant,  that  words  may  have  various  and  some- 
times opposite  significations. 

134.  Can  you  furnish  evidence  to  sustain  that  view  ? 

1.  W.  P.  Strickland,  {Marrnal  of  Biblical  Literature, 
pp.  57-60 :)  "  Words,  considered  simply  as  sounds,  have 
no  meaning ;  for  they  are  not  the  natural  and  necessary 
signs  of  things,  but  conventional  ones.  Usage  or  custom 
has  constituted  a  connection  between  words  and  ideas. 
The  connection  between  words  and  ideas  is  now  ren- 
dered necessary  by  usage,  whatever  may  have  been  the 
case  at  first.  This  doee  not  mean,  however,  that  a  word 
may  have  only  one  meaning,  for  usage  cr  ;l;radicts  this. 
Usage,  which  Is  the  law  of  language,  ha;>  gradually  as- 
signed many  meanings  to  the  same  word,  lest  words 
should  be  indefinitely  multiplied,  and  the  difficulty  of 
learning  a  language  become  too  great.  The  way  to  de- 
termine the  USU8  loquethjti  is  by  taking  into  account  the 
religion,  sect,  education,  common  1"  c,  civil  affairs,  etc 
all  of  which  have  an  influence  on  an  author's  langua  ic, 
and  characterize  it.  The  same  word  is  employed  in  one 
sense  respecting  the  ordinary  things  of  life ;  in  anotht  r, 
respecting  the  things  of  religion;   in  another  still,  in 


l^ri 


"  1 7^  V  /V* ''  Tr?^  "■  '""T 


11 


^!!}i 


1^  'J|!?!i 


'.I 


I 

If  I 


P|,, 


70 


A  CATECHISM  OP  BAPTISM. 


the  schools  of  philosophy.  ,  .  .  The  i?»terpre*er  is  not 

to  be  guided  in  his  work  by  the  anulogy  oi' faith 

With  raanv,  the  analogy  of  faith  i^i  all  (he  ruin  of  hiiter- 
pretalion  thoy  have  ;  and  thisj  instead  -.if  being  a  srip- 
turctl  analogy,  is  nothing  more  or  K)S3  ibrvn  p  seciw-'in 

analogy With  such,  the  voice  of  their  churdu  is 

the  voice  of  God,  and  not  the  v  ice  of  'he  living  oracles." 

2.  Tbknch,  ( TTie  Stu^Iy  of  Words : )  "  It  will  often 
happen  that  you  will  meet  in  books,  •sometimes  in  the 
same  book,  and  perhaps  in  i\\:--  sama  page  oi  this  booK,  a 
word  used  in  senses  so  far  apart  from  one  another,  that 
it  will  seem  to  you  at  first  siglit  almost  absur'  to  assume 
ivA  possible  that  there  can  be  any  boai  of  connection 
bet'A  .;.-n  them." 

'^  Siy,  William  Hamilton,  {Logic:)  "All  languages 
by  the  same  word  express  a  multitude  of  thoughts  more 
or  less  diiibring  from  one  another." 

4.  C.  H.  Sptiegeon,  {Excellent  Thoughts  for  Young 
Ministers:)  "Rest  assured,  in  Holy  Scripture,  the  same 
word  does  not  always  mean  the  same  thing." 

135.  What  point  is  indicated  by  these  quotations? 

That  the  immersionist  declaration  that  the  word  bap- 
tizo  has  one  definite,  precise,  and  clear  meaning,  and  one 
only,  is  contrary  to  all  experience ;  and  improbable,  if 
not  untrue. 

XXX. — Classic  Baitism. 

136.  What  is  the  classic  meaning  oi  Baptizo? 

The  word  haptizo  in  classic  Greek  has  various  signifi- 
cations ;  but  whatever  shade  of  meaning  may  be  appa- 
rent, it  always  expresses  a  charige  of  condition.  This 
change  of  condition  maybe  efiected  by  various  agencies 
and  in  difierent  ways.  But,  w)inAver  peculiarity  of 
mod>3  may  have  obtained,  the  iv  'f  the  word  haptizo 
alwa; "  carries  with  it  the  idea  cP  -  -tdition.  It  belongs 
to  a    ; .  Arly  marked  class. 


A  CATECHISM  OF  BAPTISM. 


71 


137.  How  can  you  demonstrate  the  correctness  of  this 
position  ? 

By  appealing  to  any  passage  of  classic  Greek  in 
which  the  word  is  used,  there  is  at  once  a  clear  and 
adequate  solution  revealed. 

138.  How  can  you  show  that  the  immersionist  theory 
of  a  definite  act  is  erroneous  ? 

By  appealing  in  the  same  manner  to  any  passage 
of  classic  Greek  in  which  the  word  occurs,  the  definite 
act  idea  is  found  to  be  without  foundation. 

139.  What  becomes  of  the  dipping  theory  when  tried 
by  the  same  standard  ? 

1.  If  it  be  true  that  the  word  baptizo  expresses  always 
a  change  of  condition^  and  not  the  action  of  putting 
under,  then  it  is  evident  that  the  word  baptizo  does  not 
express  the  idea  of  dipping. 

2.  Immerse  and  dip  are  interchanged  at  will  and 
confounded  together  by  immersionist  writers.  Thero 
is  no  valid  authority  for  so  doing.  Dip  performs  an 
act  that  is  transitory.  It  does  not  put  its  object  in  a 
new  state  or  condition.  We  may  speak  of  the  laying 
of  the  Atlantic  cable,  which  involved  its  immersion,  but 
no  person  educated  or  uneducated  would  speak  of  "  dip- 
ping" the  Atlantic  cable  to  the  bottom  of  the  ocean.  If 
a  portion  of  the  earth  had  remained  covered  with  the 
sea  -^inc?  the  morning  of  creation,  it  can  not  be  said  to 
!:ave  been  "dipped"  all  that  time,  though  for  thousands 
of  years  it  may  have  been  immersed. 

140.  By  what  peculiar  modes  may  that  change  of  con- 
dition indicated  by  the  word  baptizo  be  accomplished  ? 

1.  By  pliriging,  or  sinking,  or  overflowing,  the  essen- 
t"  "1  doniand  of  condition  may  be  secured.  An  object 
tiievefore  mny  be  baptized  (according  to  the  authority 
of  the  classic  Greek)  by  being  plunged,  or  sunk,  or  over- 
flowed. 

2.  The  same  authority  shows  that  by  pouring  or 


1^ 


A  CATECHISM  OF  BAPTISM. 


pprinkliiiGj,  a  chavffe  of  condition  ^  \\\\\i'\\  llio  word  haptizo 
oxpri'-sst's,  may  bo  tfiVectod.  Atj  object  tlicrcfuro  luivy  bo 
biij)ti/,eil  by  being  poured  upon  or  sprinkled. 

141.  To  wliat  tribniml  sliould  wo  ap[)Oid  that  wo  may 
test  the  meaning  oftiio  Avord  baptizo/ 

Wc  should  appeal  to  the  tribunal  of  usage,  wbich  is 
of  supremo  autliority,  and  tho  rule  in  tlio  language. 
Usage  is  a  liigher  tribunal  than  tho  authority  of  all  critics. 

142.  What  does  uaairo  suggest  as  tho  classical  moan- 
mg  of  tho  word  baptizo  / 

Usage  shows  that  tho  word  baptizo  does  not  express  a 
form  of  action,  and  therefore  does  not  mean  to  dip.  No 
immersionist  writer  has  yet  produced  a  passage  from  the 
Greek  wliich  shows  tliat  tho  word  bapttzo  means  to  dip. 
The  word  bapto  means  to  dip,  but  baptizo  does  not  mean 
to  dip  ;  and  it  is  the  word  baptizo — the  word  used  in  the 
Scriptures — whose  signiticatiou  is  the  object  of  inquiry. 

XXXI. — Modes  of  Classic  Baptism. 

143.  IIow  do  you  ascertain  tho  modes  of  classic  bap- 
tism? 

By  consulting  tho  Greek  authors  wo  ascertain  in  what 
sense  the  word  baptizo  was  used  by  them,  and  what  they 
meant  by  baptism, 

144.  Will  you  give  some  illustrations  ? 

1.  SxRAno,  (14  :  3,  9:)  "Alexander  falliiig  upon  tho 
stormy  season  and  trusting  commonly  to  fortune,  pressed 
on  before  the  flood  went  out,  and  through  tho  entire  day 
tho  army  marched  baptized  {baptizomcn6n)  up  to  tho 
waist." 

This  baptism  was  by  wading^  not  dipping.  The  text 
shows  that  the  army  was  in  a  certain  state  or  condition — 
they  were  wet  to  the  waist.  The  act  that  produced  this 
wetting  was  that  of  wading^  passing  through,  or  techni- 
cally marching.  There  was  no  dipping,  or  plunging,  or 
burying,  or  watery  grave,  or  liquid  tomb  here,  and  yet 


A  OATECniSM  OP  BAPTISM. 


U 


thoro  was  a  baptism.  Wliat  boconios  thrui  of  tlic  im- 
incrMioniMt  cliief  cornor-stono — "  tlirou'jjli  all  Clrock  lite- 
raturo  tho  word  bapti/u  Ikih  one  mcaninf/,  ami  that  mean- 
iiijj  is  mode,  ami  nothimj  but  mode." 

2.  IIkmodouuh,  {^Ti]thiop.  5  :  28:)  "Already  bcinijf 
bapti/iod,  (baptizomenO/i,)  and  wanting  little  of  going 
down,  some  of  the  pirates  at  first  attempted  to  pass  into 
tlieir  own  boat." 

Tills  baptism  was  by  a  storni  dasliing  tho  waves  and 
spray  upon  tho  vessel.  There  is  no  dipping  lien?.  There 
is  no  immersion.  Tho  ship  had  not  gone  down  under 
tho  water,  and  yet  tiiero  was  a  bai)ti8m. 

3.  DioDouuH  Sk^ulus,  (1  :)  "  Of  tlic  land  animals  a 
great  j)art  overtaken  by  the  river  arc  destroyed,  being 
ba[)tized  {baptlzomena^  witii  water  rushing  on  them." 

There  was  no  dipping  or  plunging  of  these  animals 
into  tho  water.  The  water  rushed  upon  them  j  and  they 
were  baptized  in  that  way. 

4.  Dionouus  Siculuh,  (10  :  80:)  "Tho  rivM-  rnsliing 
down  with  a  strong  currciit  baptized  {ebapt! w)  many 
with  water." 

Tho  water  rushed  upon  them.  The  y  were  not  di|>^»'jd 
into  it. 

5.  JosKPii.,  (A.  X.  0  :)  "  Baptized  {hehaptismcnon)  by 
intemperance  to  insensibility  and  sleep." 

IIo  had  not  been  made  intemperate  by  being  dipped, 
or  plunged,  or  immersed  into  wine.  His  condition  was 
changed  by  imbibing  it,  and  this  was  called  a  baptism. 

0.   Alex.   Apiiuod.   Piiou.,  (2 : )   "A  forco  baptized 

{behaj)tismenc)  into  tho  inward  parts  of  tho  b  ►:  >." 

The  word  baptized  hero  is  used  in  the  sense  oi  diffused 
in.    Tliis  baptism  was  not  a  dipping. 

7.  JosKJMius,  (Do  I3ello  4  :  ti  :)  "Those  indeed  even 
without  engaging  in  a  faction  baptized  {ebaptisan)  the 

citv." 

•  osephus  in  the  immediate  context  shows  that  this 
f^i^tism  means  a  rushing  or  pouring  in  upon;  for  he 


'^'m 


m 


B 


74 


A  CATECHISM  OF  BAPTISM. 


Bays  tlic  inhabitants  received  them  all,  *'  thinking  that 
all  M'ho  pnrrrj,  fhetaselves  in  upon  the  city  came  from 
good-will  U'  .'!(,*  ihem,"  The  city  was  not  dipped  into 
any  tJi'.ig^  although  it  was  baptized.  There  was  no 
plun<jfiiig  or  immersion  of  the  city  under  water. 

8.  rLUTAiicii,  (Par.  Gr.  and  Rom.  3 :)  "  lie  gathers 
the  shields  of  the  slain  foe,  and  having  baptized  {bapti- 
ms)  his  hand  into  tlie  Mr  ,,""  he  reared  a  trophy,  and 
wrote  upon  it." 

No  passage  can  be  quoted  which  affords  a  better  foun- 
dation for  the  dipping  theory  than  this.  Out  of  more 
than  one  hundred  passages  there  are  only  six  besides 
this  which  Dr.  Conant,  an  immersionist,  transhites  dip, 
"  That  any  Baptist  writer  thoroughly  committed  to  dip- 
ping should  be  unable  to  introduces  the  word  on  which 
his  system  hangs  in  more  than  one  passage  in  twenty 
is  a  fact  ■which,  of  itself,  suggests  the  gravest  doubt 
about  the  justness  of  such  a  translation  in  any  case." 

As  the  passage  just  quoted  from  Plutarch  is  specially 
claimed  to  sustain  the  dipping  idea;  and  a.  there  is  no 
other  Greek  passage  for  which  the  same  claim  can  bcf 
urged  with  more  plausible  pretensions,  it  invites  careful 
consideration.  A  Roman  soldier  is  left  wounded  on 
the  battle-field.  He  spends  his  failing  strength  in  gather- 
ing the  armor  of  his  slain  enemies  to  erect  a  trophy.  In 
order  that  he  may  v/rite  an  inscription,  "  he  baptizes  his 
hand  into  the  blood."  It  does  not  follow  that  this  bap- 
tism w:i~  a  di;  ping.  The  current  usage  of  the  word 
does  not  require  such  a  meaning,  and  will  not  warrant 
it.  The  attempt  has  been  made  to  ally  this  phraseology 
with  pen-  lippin'g.  In  T'on-dippiig,  however,  the  whole 
pen  is  not  immersed  ;  the  point  only  is  d'pped  in  the  ink. 
In  this  case  it  was  not  the  point  of  the  li'iger  that  was 
dipped  into  blood-  '>he  and  was  baptized.  It  is  not 
said  that  he  wro'  .'it^  the  same  hand  that  was  bap- 
tized. It  is  quite  ^lOi  ble,  if  not  probable,  that  the 
blood  was  taken  up  with  the  baptized  hand,  by  its  being 
scooped  up ;  and  that^from  it  the  blood  was  taken  by 
dipping  the  finger  of  the  other  hand  into  it,  and  thus 


A  CATECHISM  OF  BAPTISM. 


75 


writing  the  inscription.  And  if  lie  thus  Hcoopod  up  liio 
blood  in  ids  liand,  that  wouUl  not  be  dipping.  Tho  iiund 
may  bo  introduced  into  a  pool  of  blood  in  various  ways 
other  than  by  dipping, 

9.  CiiAiiiTtjx  AniuoD.,  (.3  :  4 :)  "I  saw  a  vessel  wan- 
dering in  pleasant  weather,  full  of  its  own  storm,  and 
baptized  {baptizonirnon)  in  a  calm." 

There  is  no  dipping  here.  The  waves  in  a  storm 
broke  against  the  vessel.  There  was  no  inmiersion  here ; 
the  vessel  was  not  under  the  water ;  and  yet  she  was 
baptized. 

10.  L1BA.NIUS,  {Epiat.  25:)  "And  I  am  of  those 
baptized  {hebcq  'Isnienon)  by  that  great  wave." 

jko  dipi)ing  here.  No  immersion  here.  The  object 
was  not  plunged,  nor  dipped,  nor  immersed  into  the 
element.  It  is  the  element  that  moves  to  roach  the  ob- 
ject.    And  this  is  baptism. 

11.  Hei.merius,  (15:  3:)  "Great  at  Salaniis;  for 
there,  fighting,  ho  baptized  Cebftptise)  all  Asia.". 

It  would  be  difiicuit  to  dip  "  all  Asia,"  or  to  plunge 
it,  or  to  immerse  it,  into  the  waters  of  the  Gulf  Argolis. 
And  yet  it  is  said  "  all  Asia"  was  baptized  by  fighting ; 
that  is,  it  was  subjected  to  a  new  state  or  condition  of 
things  by  a  triumphant  victory,  which  gave  Greece  a 
controlling  influence  over  Asia.  There  was  no  dipping 
lure,  but  there  was  a  ba])tism.  And  baptism  im[)lies 
condition,  and  not  necessarily  any  action  or  mode  which 
secures  that  condition. 

12.  LiBANius,  {Declamat.  20:)  "S.ilamis  was  the  pin- 
nacle of  exploits;  where  thou  didst  baptize  {^ebcq)tlsas) 
Asia." 

In  this  passage  again  it  appears  tisat  baptism  means 
an  cifect  produced,  and  not  an  act.  An  immersionist 
writer  (Gale)  contends  that  a  "lake  was  dipped  in  the 
blood  of  a  frog,"  because  he  would  not  give  up  the  posi- 
tion of  "one  meaninur,  and  one  meaniufj  onlv,  in  the 
whole  range  of  Greek  literature,"  for  hajpto.    Libanius 


iJ 


■'1 


■  ilil 


!;Fri 


76 


A  OATKCIIISM  OF  BAPTISM. 


(lid  not  mean  that  sill  Asia  was  (lipped,  or  j»hingcd,  or 
immersed,  though  he  says  it  was  baptized. 

13.  Plotinuh,  {Enncad.  1,  4,  9:)  "But  when  ho  does 
not  so  continue,  being  baptized  (bajitisthein)  by  diseases, 
and  by  arts  of  wizards." 

There  is  no  dipping  here.  The  man  is  not  dipped  into 
diseases,  nor  into  arts.  lie  does  not  lie  on  the  sea-shore 
nntil  diseases  and  arts  roll  over  him,  like  the  waves  of 
the  sea.  The  diseases,  or  the  arts,  or  both,  have  atVected 
the  condition  or  state  of  the  person,  hence  lie  is  said 
to  be  baptized.  The  action  belongs  to  the  wizards,  and 
the  arts,  and  the  diseases ;  the  ej^'cct  to  the  jjerson  bap- 
tized. 

14.  Plutarch,  {Galba^  21:)  "Knowing  how  to  be 
licentious,  and  extravagant,  and  baj)tized  {behaptiame' 
no7i)  by  debts  of  iifty  millions." 

This  person  was  not  dipped  into  the  debts,  nor  did  the 
debts  dip  him  into  or  under  water,  or  any  thing  else. 
The  debts  were  a  burden,  a  load  tipon  him.  lie  was  not 
immersed  in  debts,  but  burdened  by  debts.  He  was 
baptized  without  being  dipped,  or  plunged,  or  inmiersed 
under  water. 

Dr.  Conant  says :  "  The  ground  idea  expressed  by  the 
■word  baptize  is  to  put  into  or  under  water  .  .  .  that  this 
act  is  always  expressed  in  the  literal  application  of  the 
word." 

Dr.  Cramp  indorses  Dr.  Conant.  Plutarch,  however, 
did  not  so  understand  it.  He,  and  the  other  Greek 
authorities,  used  the  word  baptizo  where  there  is  not  even 
a  shadow  of  the  idea  of  being  put  into  or  under  water. 
Plutarch  thought  men  could  be  baptized  by  having 
debts  pressing  upon  them. 

15.  TiiEMiSTius,  {Oration  20:)  "But  when  she  (Phi- 
losophy) sees  me  baptized  {baptizornenon)  by  grief,  and 
carried  away  into  tears,  she  is  displeased." 

The  object  was  not  dipped  by  grief,  nor  into  grief, 
nor  into  tears.    The  term  "  baptized  by  grief"  expressed 


A   CATECHISM  OF  BAPTISM. 


77 


ainoiif^  the  Greeks  a  condition  of  sorrow ;  and  did  not 
convoy  tiie  idea  of  action  or  mode. 

16.  A('niLLK.s  Tatiua,  {Zeuc,  and  Clit.  2:  31  :)  *VHnt 
Leueippe  had  another  chamber  servant,  whom,  having 
baptized  [baptiftaa)  by  tlio  same  drug,  Satyrus  comes  to 
the  door-keeper,  at  tlie  tiiird  door ;  and  him  he  cast  down 
l»y  tlio  same  potion." 

In  tins  passage  there  is  sliown  a  condition  of  stupefac- 
tion, to  whicli  one  had  been  brouglit  by  a  soporific  drug, 
by  which  ho  was  "cast  down."  There  was  a  baptism, 
but  tliat  baptism  did  not  imply  action.  The  drug  did 
not  lay  hold  of  the  person  and  dip,  or  plunge,  or  imujerso 
lier.  Nevertheless  the  immersionist  creed  claims  that 
the  word  baptizo  has  "  one  meaning,  and  one  only." 

17.  Athex^us,  {Philos.  Banq.  5  :  64  :)  "  You  seem  to 
me,  O  convivialists  !  to  bo  flooded  beyond  expectation 
with  impetuous  words,  and  to  bo  baptized  (bebiqytisthai) 
by  unmixed  wine." 

This  baptism  expresses  the  condition  of  drunkenness 
through  unmixed  Mine.     This  company  of  convivialists 
had  not  been  dipped  into  unmixed  wine.     Nor  were  they 
immersed  into  unmixed  wine,  nor  were  they  sunk  in  it, 
nor  drowned  in  it.    They  were  simply  under  the  influ 
ence  of  wine.     The  word  baptizo  expressed  the  effect 
the  wine,  and  not  the  special  mode  in  which  tho  '.    ;;< 
was  applied  or  used. 

18.  Coxox,   {Narrat.  Z.  :)  "Thebe  exhorted  to     '' 
nnu'der,  and  having  baptized  (baptisasa)  and  put  to  s.o^p 
Alexander  by  much  wine." 

This  passage  shows  that  tho  word  baptizo  here  im- 
plies the  condition  of  drunkenness.  Alexander  was 
made  drunk,  and  put  to  sleep,  by  much  wine.  The  im- 
mersionist creed,  which  contends  that  baptizo  has  one 
meaning^  and  one  only^  in  all  Greek  literature,  must,  of 
course,  declare  that  Alexander  was  dipped  or  immersed 
into  the  wine,  rather  than  that  tho  wine  was  poured  into 
him.  If  "  baptizo  means  mode,  and  nothing  but  mode," 
as  immersionists  affirm,  of  course  Alexander  was  made 


m 


I 

5f 


i 


I 


T8 


A  CATECHISM   OV   liArTISAf. 


drunk  by  being  dippod,  or  plunged,  or  iminorscMl  inloliis 
">vi no-glass,  or  Ins  deoanUM",  or  his  cask.  Tlu'  inimcrsion- 
ist  cree«l  is  inexorublo  in  its  <lenu»nds,  and  however  im- 
probable or  absurd  those  demands  \u:\y  be,  its  advocates 
must  accept  them,  or  abatulon  the  field  as  lost. 

The  mode  whereby  thi8  baptism  wjus  elVected  is  indi- 
cated ;  not,  however,  by  the  word  baptizo^  but  by  the 
connection  in  which  it  stands.  That  mode  was  drinUing. 
The  mind  and  the  body  arc  ba|)tized  by  drinking  I'rom 
the  wine-cup.  There  was  no  luunersio  i  here,  no  dip- 
ping, no  plunging  ;  but  simply  the  pouring  the  element 
into  the  moutli.  lie  was  subjected  to  a  couditlou  ol" 
druidicnness  and  sleep,  through  the  mode  ot*  pouring. 

10.  IIoMKUic  Ai.i,F,(;oi;iKS,  (p.  105:)  "Since,  now,  u 
mass  of  iron,  pervaded  with  lire,  drawn  out  of  the  fur- 
nace, is  bajjtized  {fxtpti.yfai)  by  water,  and  the  heat,  by 
its  own  nature  (pienehed  by  water,  ceaj'es." 

This  i)assage  is  claimed  by  immerslonists  as  sliowiug 
the  plunging  process.  The  grammatical  structure  of  the 
sentence  indicates  thnt  there  is  no  plunging  here.  Of 
course  water  is  ca|)rtblo  of  receivijig  hot  iron  by  plung- 
ing, and  hot  iron  is  frequently  plunged  in  wa',er,  but  it 
does  not  follow  that  there  is  plunging  in  this  case.  The 
word  haptizo  does  not  express  the  idea  of  })lungi?jg.  Hot 
iron  may  bo  wot  or  may  be  immersed  without  liaving 
been  plunged.  And  the  pliraseology  in  this  j)assago  in- 
dicates the  agency  by  which  the  result  is  accomj)lished, 
and  not  tlio  element  in  whicli  it  is  done.  Hot  iron  may 
bo  brought  into  a  cold  condition  by  being  plunged  into 
water,  or  by  liaving  water  poured  over  it,  or  by  ])eing 
si)rinkled  with  water.  It  often  l)ai>pens  that  heated 
iron  can  not  be  jdiysically  plunged  into  water,  or  im- 
mersed, (  .iccount  of  its  weight,  or  form,  or  because  of 
some  other  peculiarity. 

20.  Plato,  {Euthydemns^  7:)  "I,  knowing  that  the 
youth  was  baptized,  {buptlzomemm,)  Avishing  to  relievo 
him." 

Cleinias,  a  youth,  in  company  with  some  sopliists,  was 


11 


A  CATKOIIISM  OF  UAl'TLSM. 


70 


l)owii»'u'rcMl  with  a  sorios  of  wnbtlo  f|iiOHtio!iH.  TIhh  ho- 
wildcrmont  was  called  bupliHin.  Tlu!  yoimu,'  iiiiiii  \vun 
not  di])|)t>(l,  nor  })liiiig(;<l,  into  tlio  qiicNliotiH  iuUlrcHsod  tu 
liiin.  TluM'o  IH  no  itiiiiiorHion  into  wiit(!r  here.  lie  whh 
in  a  condition  oC  bewilderment,  and  Tlato  calls  tiiat  a 
baj>tisni. 

21.  VhVTXuvu^  (AkxandfT,  fiY  :)  "Soldiers  baptizing? 
{haj}(!z(>nfcs)  with  bovvlH,  and  cups,  and  flagonn,  aloni^ 
the  whole  way,  pledging  one  another  out  oi'  large  wine 
jars,  and  mixing  vcHKelH." 

Plutarch  reliirM  to  the  riotous  and  drunken  mar(!h  of 
Alexander's  army  from  their  Eastern  con<iuests,  and  to 
the  fact  that  they  had  been  made  drunk  by  excess  of 
wine.  Tliere  was  no  dipping  in  this  baptism  ;  the  wino 
Was  poured. 

22.  Vuvvwu'u,  {Water  (wd  fMud  Aiihn,,  2n  :)  "The 
nobleman  being  sol>er,  as  you  see,  and  pr<'|>ar(^d,  sets 
upon  us,  del»auched  and  baj)ti/ed  (Jtehajttivncnois)  I'rom 
yestenlay." 

In  this  passage  a  contrast  is  shown  between  one  in  a 
condition  of  sol)riety,  and  others  in  a  conditiofi  of  ine- 
briety. It  is  difli(Milt  to  see  how  this  baptism  could  have 
been  dipping,  or  how  those  who  were  baptized  from  y(!S- 
terday  couhl  have  been  immersed  during  that  time,  or 
could  have  been  dipped  dining  that  time.  The  immer- 
sionist  who  <^'ln  see  a  resemblance  bi^tween  tin;  action  of 
drinking  and  tl;e  action  of  dipping  must  look  through 
a  medium  peculiarly  his  own. 

2n.  Plutahcii,  {Vhys.  Qnes.^  10:)  "Why  do  they 
pour  in  beside  the  wine  sea-waler,  and  say  that  fisher- 
men received  an  oracle,  comnninding  to  baptize  {h(q)li- 
zebi)  Bacchus  by  the  sea  ?" 

As  IJaccbus  has  no  ])ersonality,  and  is  a  renresentativc 
for  wine,  this  is  a  comnuind  to  baptize  wine.  This  passage 
shows  that  the  wine  was  baptized  by  pouring  the  water 
into  it.  Water  poured  into  wine  would  change  its  con- 
dition— take  away  its  intoxicating  (piality.  Such  bap- 
tism is  in  perfect  accord  with  the  idea  of  baptizing  hot 


i:t 


80 


A   CATECHISM   OF  BAPTISM. 


iron  by  pouring  water  on  it ;  it  brings  it  into  a  now  con- 
dition. It  is  also  in  harmony  with  the  ex|v  ..Idea  given 
of  baptism  by  pouring  wine  into  a  man  ;  i  iianges  his 
condition  ;  from  liaving  been  sober  lie  has  become 
drunken. 

24.  Plutarch,  (Superstitioti,  3  :)  "  Call  the  purifying 
Old  Woman,  and  baptize  (baptison)  thyself  (going)  to 
the  sea." 

This  is  a  religious  baptism.  There  is  nothing  in  the 
passage  that  indicates  the  mode  of  action.  The  fact  that 
tiie  baptism  was  by  the  sea  does  not  prove  plunging,  or 
immersion,  or  dipping  in  it ;  for  Bacchus  was  bapt'zed  by 
the  sea  without  either  of  those  modes.  The  8>  i-water 
n>ay  have  been  used  by  sprinkling  or  pouring,  or  wash- 
ing the  hands,  or  by  drinking,  or  in  any  other  way  by 
which  religious  purification  would  be  secured.  In  Hin- 
dostan,  Ganges  water  is  put  into  the  mouth  of  the  dying 
as  an  act  of  purifying  them  for  death.  "  There  is  nothing 
in  classic  usage  to  prevent  baptizo  meaning  to  pur  if ij  by 
the  sprinkling  or  drinking  of  sea-water,  any  more  than 
to  mean  to  intoxicate^  or  baptize,  by  drinking  wine. 
Palinurus  was  baptized  into  sleep  by  sprinkling  his  tem- 
ples with  Lethean  dew." 

Plutarch  says:  "The  priests  in  Egypt  besprinkle 
themselves,  not  with  any  water,  but  witli  that  of  which 
they  believe  that  Isis  drank."  Dale  says,  in  his  com- 
ment on  this  passage  :  "  The  term  baptism  is  not  applied 
to  this  transaction  ;  but  I  affirm  that  a  state  of  complete 
jmrijication,  induced  by  the  sprinkling  of  Ibis  water,  is 
as  legitimate  and  true  a  baptism,  interpreted  by  classic 
Greek,  as  would  be  a  state  of  complete  covering  of  their 
bodies,  by  their  being  sunk  to  the  bottom  of  the  Nile. 
Sprinkling  demands,  not  as  of  grace,  but  as  of  absolute 
right,  the  acknowledgment  of  its  power  to  baptize." 

145.  What  results  are  apparent  from  the  examples  ad- 
duced of  classic  baptism  ? 

1.  Usage,  which  is  higher  authority  than  lexicons  or 
lexicographers,  shows  that  the  word  baptizo  has  been 


11 


A   CATECHISM  OF   BAPTISM. 


81 


's  his 
come 


used,  in  the  twenty-four  'ustances  cited,  where  it  does 
not  mean  to  dip. 

2.  Usage  shows  that  the  word  haptizo  does  not,  in  the 
passages  adduced,  express  definite  action  of  any  kind. 

^  3.  The  word  haptizo  expresses  a  change  of  condition^ 
either  physical,  intellectual,  moral,  or  ceremonial. 

4.  The  word  haptizo  does  not  indicate  the  mode  by 
which  the  act  of  baptism  is  effected. 

5.  The  word  haptizo  has  many  significations,  adjusting 
itself  to  the  most  diverse  cases. 

6.  The  key  whereby  the  word  haptizo  may  be  inter- 
preted is  condition. 


thinjx 


XXXII. — ^Immersionist  Inconsistencies. 

146.  Will  you  state  some  of  the  definitions  given  by 
leading  immersionist  authorities  in  reference  to  the  word 
haptizo  f 

Baptist  CoNFESiiON  op  Faith  :  "  Baptizing  is  dip- 
ping, and  dipping  ig  baptizing." 

Alexander  Carson,  LL.D.,  Baptist  Board  of  Puh-^ 
lication :  *'  To  dip,  and  nothing  but  dip,  through  all  Greek 
literature." 

T.  J.  CoNxvTj  Jy J^.,  Baptist  Bihle  U7iion:  "Baptizo 
has,  in  fact,  but  one  sole  acceptation.  It  signifie :  lite- 
rally and  always  to  phmge." 

Dr.  Conant,  again:  *'The  literal  meaning  of  this 
word,  its  true  and  only  import,  is,  to  immerseJ'^ 

Dr.  Conant,  again :  *'  To  immerse,  immerge,  sub- 
merge, dip,  plunge,  imbathe,  whelm." 

Dr.  Conant,  again  :  "  The  meaning  of  the  word  was 
clear,  definite,  always  the  same,  and  one  of  the  easiest 
words  to  translate." 

147.  Is  Dr.  Conant  a  recognized  authority  among  im^ 
mersionists  ? 


89 


A   CATECHISM  OF  BAPTISM. 


Dr.  Conant  has  labored  in  "behalf  of  the  "  American 
Bible  Union  "  in  preparing  for  the  j)res<s  the  new  Jiapf JBt 
version  of  the  Scriptures,  lie  lias  been  successful  in 
making  the  new  version  teach  as  no  other  ver.«i./ii  does, 
the  dogma  of  immersion.  IIo  has  bestowed  great  labor 
in  collecting  passages  in  Greek  literature  ui  which  the 
word  baptizo  is  found.  And,  though  h"s  reasonings 
have  been  inaccurate,  and  his  conclusions  erroneous,  ho 
has,  nevertheless,  contributed  valuable  materials,  and  has 
made  them  the  subject  of  elaborate  study.  No  wn-er 
has  appeared  in  the  immersionist  school  better  qualified 
than  he  for  the  investij'ation  of  this  subject. 

148.  What  inconsistencies  are  api)arent  in  the  defini- 
tions just  quoted  ? 

1.  The  want  of  accord,  apparent  in  the  definitions 
just  given,  indicates  that  the  immersionist  theory,  re- 
specting the  word  baj^tizo,  is  inconsistent  and  erroneous. 

2.  Dr.  Conant  says,  in  one  place :  "  Baptizo  has,  in 
fact,  but  one  sole  acceptation.  It  signifies  literally  and 
always  to  plunge.'''*  In  another  place,  he  says:  "The 
literal  meaning  of  this  word,  its  true  and  only  import  is, 
to  immerse.''''  Here  is  a  grave  and  fatal  inconsistency. 
The  words  plunge  and  immerse  are  not  synonymous.  A 
ship  may  plunge  among  the  waves,  and  not  be  immersed. 
An  island  may  be  immersed  by  being  overflowed  with 
the  swollen  Avaters  of  a  river,  without  having  been 
plunged.  If  the  immersionist  dcfinitlvii  of  haptizo  were 
true,  it  would  not  involve  such  contradiotions.  The  truth 
is  never  inconsistent  with  itself. 

3.  Dr.  Conant,  again,  says:  'The  race  i«iJg  of  the 
word  was  clear,  definite,  always  tho,  same,  and  090  of 
the  easiest  words  to  translate."  And,  in  another  defini- 
tion, he  says :  "  To  put  into  or  under  water."  If  this 
word  is  so  easy  to  translate,  and  has  always  the  same 
clear,  definite  meaning,  why  does  not  Dr.  Conant  say 
whether  it  means  into  or  xiuk  r  ?  Does  he  not  know 
which  ?  Or,  does  it  mean  sometuies  one,  and  sometimes 
the  other ;  witho^  i>  having  a  fixed  meaning  ?     Or,  does 


A  CUTECHISM  OF  BAPTIriM. 


83 


re- 


it  mt'Hn  both  ?  ik-ifi'/  ittto  any  thiii;^,  or  wider  it,  doofl 
n(>t  CO.  v<'y  the  same  "  on^^  clear,  dt  'nile  idea."  Going 
into  the  water  doea  not  iny(Av(*  going  unc/er  it.  The  im- 
mersionist  rule  of  interpretation  t^  Beriously  defective  in 
its  working. 

4.  If,  as  Dr.  Conant  says,  the  meaning  of  bajytizo  is 
"clear,  definite,  and  always  the  same,  and  one  of  the 
easiest  words  to  translate  ;"  and  if  it  means  "  to  dip,  and 
nothing  but  clip,  through  all  Greek  literature  ;"  ho>v  are 
we  to  account  for  the  fact  that,  in  another  definition. 
Dr.  Conant  gives  the  word  baptlzo  seven  different  mean- 
ings? And  if  the  first  of  those  seve;i  words  is  the 
"  clear,"  "  definite,"  and  "  sole  acceptation  "  of  baptlzo, 
why  arc  we  to  believe  that  the  other  six  words  are  also, 
each,  the  clear,  definite,  and  sole  acceptation  of  baptizo/ 
Or,  if  any  one  of  those  seven  words  is  the  clear,  definite, 
and  sole  acceptation  of  ba2)tlzo,  why  give  seven  differ- 
ent words  ?  The  theory  out  of  which  grow  such  incon- 
sistencies must  be  radically  wrong. 

149.  What  does  Dr.  Cramp  aflirm  of  the  word  bap- 
tizo f 

Dk.  Cramp  says :  "  Every  body  admits  that  the  natu- 
ral meaning  of  the  word  is  to  immerse.''''  He  also  says : 
*'No  learned  man  will  risk  his  reputation  by  affirming 
the  contrary." 

150.  Will  you  give  the  testimony  of  some  eminent 
scholar,  to  show  the  incorrectness  and  absurdity  of  Dr. 
Cramp's  teachings  ? 

TiMOTiiv  DwioriT,  S.T.D.,  LL.D.,  late  President  of 
Yale  (Jolkijc,  says  :  "  Concerning  the  former  of  thobc 
subjects  I  observe,  that  the  body  of  learned  critics  and 
lexicographer^'  declare  that  the  original  meaning  of  both 
these  words  {baptizo  and  bajM)  is  to  tl ^fje,  stain,  dye, 
or  color ^  and  that,  wiicn  it  meuns  immmsion,  it  is  only 
in  a  secondary  and  occasional  sense;  derived  from  the 
fact  that  such  things  as  are  ////'//,  stained,  or  colored,  are 
often  immersed  for  this  end.     Tliis  interpretation  of  the 


1   I 


\i 


8J: 


A  CATECHISM  OF  BAPTISM. 


words  also  they  support  by  such  a  series  of  quotations 
as  seem  unanswerably  to  evince  that  this  was  the  origi- 
nal, classical  meaning  of  these  words. 

"  I  have  examined  almost  one  hundred  instances,  in 
which  the  word  baptizo,  and  its  derivatives,  are  used  in 
the  New  Testament,  and  four  in  the  Septuagint ;  these, 
so  far  as  I  have  observed,  being  all  the  instances  con- 
tained in  both.  By  this  examination  it  is  to  my  appre- 
hension evident  that  the  following  things  are  true: 

1.  "That  the  primary  meaning  of  these  terms  is 
cleansing ;  the  effect,  not  the  mode,  of  washing. 

2.  "  That  the  mode  is  usually  referred  to  incidental- 
ly/^ wherever  these  words  are  raentionfd ;  and  that  this 
is  always  the  case,  wherever  the  ordinance  of  baptism  is 
mentioned,  and  a  reference  made  at  the  same  time  to  the 
mode  of  administration. 

3.  "  That  these  words,  although  often  capable  of  de- 
noting any  mode  of  washing,  whether  by  affusion, 
sprinkling,  or  immersion,  (since  cleansing  was  familiar- 
ly accomplished  by  the  Jews  in  all  these  ways ;)  yet,  in 
many  instances,  can  not  without  obvious  impropriety  be 
made  to  signify  immersion ;  and  in  others  can  not  sig- 
nify it  at  all." 


XXXIII. — ^Testimony  of  Christian  Greek  Authors. 

151.  What  testimony  do  Christian  Greek  authors 
give  as  to  the  meaning  of  the  word  baptizo  ? 

The  Greek  Christians  of  the  first  century  followed  the 
sacred  writers  in  their  use  of  religious  terms.  An  ex- 
amination of  their  works  will  show  that  they  used  the 
word  baptizOf  when  they  did  not  mean  to  plunge,  or  dip, 
or  immerse ;  but  in  the  sense  of  affusion. 

152.  Will  you  give  some  illustrations  ? 

1.  Clement,  of  Alexandria,  the  most  renowned  Chris- 
tian writer  of  the  second  century,  says,  {Stromat.  lib.  4:) 
"  And  this  it  would  seem  is  the  image  of  baptism,  {bap- 


A  CATECHISM  OF  BAPTISM. 


85 


tismatos^)  wliich  from  Moses  has  been  handed  down  from 
the  poets  after  this  manner.    Penelope, 

'  In  waters  washed,  and  clad  in  vestments  pure,' 

goes  forth  to  prayer.    But  Telemachus, 

'  Laving  liis  hands  in  the  gray  sea,  to  Pallas  prayed.' 

"  This  was  the  custom  of  the  Jews,  that  they  also 
should  be  often  baptized  {baptizes thai)  on  their  couch." 

Clement  could  not  have  meant  immersed,  or  plunged, 
or  dipped  on  their  couches. 

2.  Oeigen,  another  Greek  writer,  of  great  talents  and 
learning,  uses  the  word  baptizo  to  describe  the  pouring 
of  the  water  upon  the  wood  by  order  of  Elijah.  Ho 
says,  (Comment  on  John :)  "  Ho-  came  you  to  think 
that  Elias,  when  he  should  come,  would  baptize,  who 
did  not  in  Ahab's  time  baptize  the  wood  upon  the  altar, 
which  was  to  be  washed  before  it  was  burnt  by  the 
Lord's  appearing  in  fire  ?  But  he  ordered  the  priests  to 
do  that;  not  once  only,  but  says,  Do  it  the  second  time, 
and  they  did  it  the  second  time ;  and.  Do  it  the  third 
time,  and  they  did  it  the  third  time.  He,  therefore,  that 
did  not  himself  baptize  them,  but  assigned  that  Avork  to 
others,  how  was  he  likely  to  baptize,  when  he,  according 
to  Malachi's  prophecy,  should  come  ?" 

Origen  says  tliat  Elijah  ordered  the  priests  to  baptizo 
the  wood ;  and  by  what  mode  was  this  baptism  done  ? 
The  inspired  word  says,  (1  Kings  18  :  33 :)  "He  put  the 
wood  in  order,  and  cut  the  bullock  in  pieces,  and  laid 
him  on  the  wood,  and  said.  Fill  four  barrels  with  wa- 
ter, and  jaowr  it  on  the  burnt  sacrifice,  and  on  the  wood." 

3.  John  Damascenus  :  "  John  (Baptist)  was  baptized 
[ehaptisthe)  by  placing  his  hand  on  the  head  of  his  di- 
vine Master,  and  by  his  own  blood."  Again,  this  Avriter 
speaks  of  "  the  baptism  (baptisma)  by  blood  and  mar- 
tyrdom by  which  Christ  was  baptized  (ebaptizeto)  for  us." 

4.  Athajs^asius  mentions  several  baptisms,  of  which 
one  is  the  baptism  of  Moses  in  the  sea,  another  is  the 


III 

■■M 
-tf'  L 

m 


86 


A  CATECHISM  OF  liAPTlSxM. 


ceremonial  cleansing  practised  by  the  Jews,  and  another 
is  the  baptism  of  tears. 

5.  Gregory  Naziaxzen  :  "  I  know  of  a  fourth  bap- 
tism, that  by  martyrdom  and  blood;  and  I  know  of  a 
fifth,  that  of  tears." 

6.  Ambrose:  "He  who  desired  to  be  purified  with  a 
typical  baptism  -was  sprinkled  with  the  blood  of  a  lamb 
by  means  of  a  bunch  of  hyssop."  Sprinkling  with  blood 
was  a  typical  puriiication,  but  not  a  typical  dipping  or 
immersion. 

V.  If  these  learned  fathers  understood  their  own  moth- 
er  tongue,  then  the  purifications  practised  by  the  pour- 
ing of  water  on  the  altar,  and  the  falling  of  tears  on  the 
face,  and  the  flowing  of  one's  own  blood  upon  a  part  of 
his  body,  were  correctly  called  baptisms. 

XXXIV. — The  Baptism  of  Blood. 

153.  What  is  the  testimony  of  the  Scriptures,  as  to 
the  meaning  ofba2:>tizo,  and  the  baptism  of  blood? 

In  this  work  it  has  already  been  shown,  pages  13-16, 
that  the  word  baptizo  is  sometimes  used  in  the  Bible 
when  it  could  not  possibly  have  meant  to  plunge,  or  dip, 
or  immerse.  Further  testimony  may  be  adduced  to  es- 
tablish the  same  point.  Additional  proof  is  available  to 
show  that  the  Greek  word  for  baptize,  or  baptism,  is 
used  in  the  New  Testament,  as  well  as  in  the  Old,  as  a 
religious  act,  in  the  sense  of  purifying,  or  cleansing,  or 
washing. 

154.  Can  yon  give  some  illustrations? 

1.  Christ  said  to  his  disciples,  (Luke  12  :  50:)  "I  have 
a  baptism  to  be  baptized  with ;  and  how  am  I  strait- 
ened till  it  be  accomplished."  This  language  will  apply 
to  his  agony  in  the  garden,  when  "his  sweat  was,  as  it 
were,  great  drops  of  blood ;"  and  to  the  wounds  inflicted 
on  him,  by  which  his  sacred  body  was  stained  with 
blood.    The  early  Christian  writers  abound  with  similar 


A  CATECHISM  OF  BAPTISXT. 


87 


phraseology  in  speaking  of  the  martyrs  who  were,  they 
say,  "  bapt'rcd  with  their  own  blood."  This  could  not 
mean  a  plu  i  ^'ing,  or  dipping,  or  immersion. 

2.  Some  immersionist,  or  rather  some  plunging  au- 
thorities, who  make  baptism  always  mean  plunging,  de- 
mand that  "  we  must  imagine  a  plunging  even  here." 
Immersionists,  of  course,  bow  to  the  demand.  As  it  is 
asserted  that  baptism  always  means  plunging,  they 
must,  therefore,  "imagine"  that  our  Lord,  and  the  noble 
army  of  martyrs,  must  have  been,  each,  plunged  in  his 
own  blood.  Others  will  rather  say  tliat  the  creed,  whose 
demands  arc  so  humiliating  to  the  logical  sense,  and  to 
a  discriminating  imagination,  must  be  unreasonable,  and 
unworthy  of  acceptance.  The  plunging  rendering  of 
the  passage  just  quoted  is:  "I  have  a  plunging  to  be 
plunged  with;  and  how  am. I  straitened  till  it  be  ac- 
complished." 

3.  In  Rev.  19  :  13,  it  is  said :  "  He  was  clothed  with  a 
vesture  dipped  (baptized)  in  blood,"  that  is,  bespattered, 
sprinkled,  spotted,  or  stained  with  blood.  The  vesture 
had  not  been  plunged  into  blood,  but  blood  had  been 
shed  upon  it,  and  thus  it  was  bajitized  with  blood.  This 
passage  is  precisely  parallel  to  Isaiah  63:3:"  And  their 
blood  shall  be  sprinkled  r;.on  my  garments,  and  I  will 
stain  all  my  raiment." 


XXXV. — Religious  Purification. 

155.  What  relationship  exists  in  the  Scriptures  be- 
tween baptizing  and  purifv  ing  ? 

Baptizing,  when  mentioned  in  the  Scriptures,  as  a  re- 
ligious act,  signifies  to  puilfy,  or  cleanse,  or  wasli ; 
whether  it  be  the  baptism  with  water,  or  the  real,  in- 
ward purification  of  the  Holy  Ghost,  of  which  water 
baptism  is  the  outward  sym"  d1. 

156.  How  can  it  be  proved  that  the  term  purifying  is 
synonymous  with  baptizing  ? 


i^i 


88 


A  CATECHISM  OF  BAl'TISM. 


B}  ooinp.iring  Scripturo  with  Sovipturc,  and  allowing 
tlio  lloly  Spirit  to  bo  his  own  iiitc  ;     ter. 

1.  In  John  3  :  25,  it  is  said:  "Then  there  arose  a 
question  between  sonio  of  John's  diaciplcs  and  the  Jews 
about  purifying."  The  context  shows  j)hiinly  that  tlio 
question  was  about  baptism.  The  answer  given  by  Jolin 
to  his  disciples  admits  of  no  other  interi)retation. 

2.  If  to  baptize  does  not  mean  to  purify,  cleanse, 
wash,  wo  can  not  understand  the  question  which  the 
Jews,  who  had  come  from  Jerusalem,  put  to  Jolm,  nor 
John's  answer  to  it,  namely :  "  Why  baptizest*  thou  then 
if  thou  art  not  that  Christ  ?"  It  never  had  been  j)redict- 
ed  that  the  Messiah  would  immerse,  but  that  he  would 
purify. 

Isaiah  52  :  15:  "So  shall  he  sprinldo  many  nations." 

Ezekiel  30:25:  "  Tiien  will  I  sprinkle  .rlean  water 
upon  you,  and  ye  shall  be  clean  :  from  all  your  fdthiness, 
and  from  all  your  idols,  will  I  cleanse  you." 

Malachi  3  :  2,  3 :  "  13ut  who  may  abide  the  day  of  his 
coming  ?  and  Avho  shall  stand  when  he  appeareth  ?  for 
he  is  like  a  refiner's  fire,  and  like  fullers'  soap:  And  he 
Rlial!  sit  as  a  refiner  and  purifier  of  silver:  and  he  shall 
punfy  the  sons  of  Levi." 

Numbers  8:7:  "And  tlnis  shalt  thou  do  unto  them, 
to  cleanse  them :  Sprinkle  water  of  purifying  ujjon  them." 

3.  When  the  Jewish  authorities,  therefore,  saw  that 
John  purified  the  people  symbolically  with  water,  and 
at  the  same  time  confessed  that  ho  was  not  the  Christ, 
it  was  natural  that  they  should  ask  John,  "  Why  bap- 
tizest (purifiest)  thou  then  ?"  John's  answer  is  consis- 
tent with  the  import  of  the  question,  as  if  he  had  said  : 
"  Do  not  imagine  that  I  am  the  great  Purifier  promised 
by  the  prophets:  I  baptize  (purify)  only  with  water,  but 
he  shall  baptize  (purify)  with  the  Ifoly  Ghost.  He,  and 
he  only,  can  work  in  you  a  complete  change  of  condi- 
tion. He  shall  change  the  heart  through  the  renev/ing 
energy  of  the  Holy  Ghost,  and  that  is  the  real  baptism." 

4.  The  Old  Testament  service  is  described,  in  He- 


A  CATECHISM  OF  UAPi  i  s>r. 


89 


allowing 

arose  a 
,lic  .lows 
that  tho 
by  John 
[1. 

clcanso, 
liich  tho 
ohn,  nor 
lou  thou 
I)re(lict- 
0  would 

fiona." 
n  water 
Ithiuess, 

J  of  his 
!th?  for 
And  he 
he  shall 


5» 


o  them 
!i  them. 

aw  that 
ter,  and 
5  Christ, 
hy  bap- 
3  consis- 
id  said  ; 
romiscd 
Iter,  but 
He,  and 
f  condi- 
3nev/inG: 
iptism." 

in  Ho- 


ed ....  all  tho  vosscIh 
he  adds,  (vor.  2;{  :)  "  It 
tho   j)attoriiH   of  thiiiirs 


brows  0  :  10,  aa  oonsistini^  in  moats  anl  drinks,  and 
divers  wushini^'s  (baptisms,  in  tiie  (J rook,)  ami  carnal 
ordinances.  These  "  divers  bripii-ina"  wore  purifuM- 
tions  of  various  kinds— sprinkling's  ;  ml  washinijs,  of 
which  tho  Aposllo  spe  'vs  in  the  cjnite.vt,  (ver.  I.'l:) 
"Sprinkling  the  unci  ai  uictili'tli  to  tho  purifying  ol' 
tho  llesh."      Again,    ho  'vei.  19:)  "Moses  .  .  .  . 

sprinkled   all  tho  people.'  d  again,    ho  says,   (ver. 

21  :)    "JNIoroover,    he 
of  tiio  ministry."      Ai, 
Avas  thoreforo   necessary 

in  tho  heavens  should  bo  purified  with  these."  IJy 
allowing  Scripture  to  interpret  Scripture,  and  by  exa- 
mining tlic  passages  which  prescribe  tla\so  cei'enioriies, 
(see  {)agcs  0  and  7,)  wo  find  that  these  baptisms  could 
not  j)0ssibly,  in  any  instance,  have  been  by  immersion, 
or  plunging,  or  dipping,  and  that  tho  baptism  in  lie- 
brews  9:10  does  not  mean  immersion. 

5.  That  baptizing  is  synonymous  with  ])urifying  is 
further  apparent  from  the  teachings  of  Mark  7  :  JJ,  4  ; 
and  Luke  1 1  :  ;}8.  In  JNIark  7  :  ;{,  4,  it  is  said  :  "  For 
the  Pharisees,  ami  all  the  .Tows,  except  they  wash  their 
liands  oft,  eat  not,  holding  tho  tradition  of  tho  elders. 
And  when  tiny  cotuo  from  tho  market,  except  they 
wash  (baptize  themselves)  they  eat  not.  And  many 
other  things  there  bo,  which  they  have  received  to  hold, 
as  tho  washing  (baptizing)  of  cups,  and  pots,  and  brazen 
vessels,  and  tables."  In  Luke  11  :  38,  tho  washing  of 
hands  is  called  baptizing:  "And  when  the  Pharisee 
saw  it,  ho  marvelled  tliat  he  (.losus)  had  not  first 
washed  (ba))tizcd  himself)  before  dinner." 

Tho  word  rendered  "  tables,"  in  our  version  in  Mark, 
means  also  "beds  "or  "couches."  This  is  admitted 
by  Dr.  Cramp  in  his  corresjiondencc.  {Chris.  J/eas.^ 
J^^cb.  22,  IBG.'ji.)  Tho  beds  "were  wooden  structures, 
from  eight  to  twenty  feet  in  length,  about  four  feet 
wide,  and  about  three  or  four  feet  high."  irouNE  says  : 
"In  later  times  their  couches  were  splendid,  and  tho 
frames  inlaid  with  ivory,  and  the  coverlets  rich.     On 


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23  WEST  MAIN  STREET 

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90 


A  CATECHISM  OF  BAPTISM. 


tli6se  sofas,  in  the  latter  ages  of  the  Jewish  state — the 
very  period  to  which  this  passage  refers — they  univer- 
sally reclined  when  taking  their  meals." 

6.  The  immersionist  theory,  which  requires  baptism 
always  to  mean  plunging  under  water,  requires  all 
these  persons,  pots,  brazen  vessels,  tables,  beds,  couches, 
etc.,  of  all  the  thousands  of  Jewish  families  and  house- 
holds to  be  repeatedly  plunged  under  water.  This 
demand  of  the  immersionist  creed  is  extravagant  and 
repulsive.  In  summer  and  in  winter,  in  sickness  and 
in  health,  their  eating  must  be  preceded  by  the  inevita- 
ble and  ever-recurring  plunging  of  themselves,  their 
beds,  couches,  etc.,  under  water.  No  matter  how  im- 
probable, or  absurd,  or  unscriptural  all  this  may  be, 
immersionists  must  cling  to  their  idea.  They  can  not 
afford  to  allow  that  baptizo  ever  means  any  thing  else 
but  plunging  under  water;  If  that  creed  gives  up  one 
point,  every  thing  is  lost.  Dr.  Cramp  perceives  these 
difficulties  that  crowd  around  his  creed,  and  condescends 
to  bow  to  the  absurdity  of  saying,  ( Chris.  Mess.j  Feb. 
22,  1865  :)  "In  whatever  way  it  may  be  translated,  or 
whether  we  are  to  believe  that  *  beds,'  *  couches,'  or 
'tables'  are  referred  to,  those  articles  were  treated  in 
the  same  manner  as  *the  *  cups,  pots,  and  brazen  vessels ;' 
that  is,  they  were  immersed.  They  underwent  a  baptis- 
mosy  and  baptismos,  as  the  Greek  Lexicon  (Liddell  and 
Scott)  says,  and  every  scholar  knows,  means  *a  dip- 
ping.' "  That  Dr.  Cramp  and  his  creed  are  both  wrong 
18  evident,  first,  from  the  inspired  word,  which  shows 
that  these  baptisms  were  always  performed  by  sprink- 
ling ;  and  secondly,  from  the  law  of  common  sense, 
which  is  never  antagonistic  to  the  law  of  God. 

7.  J.  H.  Godwin,  (JSTotes  on  Mark:)  "This  (Mark 
V  :  4)  is  one  of  the  three  passages  in  the  N'ew  Testament 
which  refer  to  Jewish  baptisms,  and  show  that,  what- 
ever may  have  been  the  primary  meaning  of  the  word, 
it  had  become  the  name  of  a  class  of  purifications,  distin- 
guished by  their  importance,  and  not  by  the  mode  of 


tate — the 
sy  univer- 

i  baptism 
juires  all 
,  couches, 
nd  hoiise- 
Bi*.  This 
,gant  and 
mess  and 
e  inevita- 
ves,  their 

how  im- 
,  may  be, 
f  can  not 
ihing  else 
;8  up  one 
.ves  these 
ndescends 
'ess.,  J^eb. 
slated,  or 
iches,'  or 
reated  in 

vessels  ;* 

a  haptis- 
idell  and 
*a  dip- 
th  wrong 
ch  shows 

y  sprink- 
on  sense. 


IS  (Mark 
estament 
at,  what- 
he  word, 
yis^  distin- 
mode  of 


A  CATECHISM  OF  BAPTISiT. 


91 


their  performance.  Nothing  is  more  common  in  all  lan- 
guages than  the  change  through  new  usages  of  the  pri- 
mary signification  of  words.  From  Hebrews  9  :  10  it 
appears  that  the  purijications  appointed  by  law  for  the 
service  of  the  tabernacle  were  called  baptisms ;  but 
none  of  these  were  immersions.  Here  the  name  is  given 
to  purifications  of  the  person,  observed  by  all  the  people 
of  Judea  when  they  came  from  the  market ;  and  to  the 
purifications  of  couches  also.  But  the  practice  of  im- 
mersion is  unmentioned,  unparalleled,  and  almost  im- 
possible." 

8.  The  Apocrypha  of  the  Old  Testament  shows  that 
to  baptize  and  to  purify  are  synonymous;  and  that  to 
baptize  could  not  mean  to  dip,  or  plunge,  or  immerse. 
The  Apocrypha  was  written  by  Jews  who  were  well 
acquainted  with  the  personal  washings  prescribed  in  the 
ceremonial  law,  and  who  used  the  dialect  in  which  the 
New  Testament  was  written. 

In  Judith  12  :  V,  it  is  shown,  by  the  literal  translation, 
that  *'  she  baptized  herself  in  the  camp,  at  a  fountain  of 
water."  The  context  shows  that  "  garrisons  had  been 
set  over  the  fountain."  There  is  no  probability  that  this 
high-born,  refined  lady  disrobed  in  the  presence  of  the 
soldiers  and  immersed  herself.  She  had  gone  to  baptize 
as  a  preparation  for  prayer,  and  the  custom  of  that  peo- 
ple required,  not  immersion,  but  the  washing  of  face, 
and  hands,  and  feet  only,  as  the  baptism  necessary  for 
prayer. 

In  Ecclesiasticus  34  :  25,  it  is  said :  "  Tie  that  bap- 
tizeth  himself  after  the  touching  of  a  dead  body,  if  he 
touch  it  again,  what  availeth  his  washing?"  Here 
baptizo  is  used  in  the  sense  of  washing.  A  reference  to 
the  law  for  the  purification  of  those  who  were  defiled 
by  touching  a  dead  body  shows  that  there  was  no 
plunging  or  immersion  here,  but  that  this  baptism  was 
by  sprinkling. 

157.  How  does  it  appear  further  that  this  purification 
does  not  mean  immersion  ? 


92 


A  CATECHISM  OF  BAPTISM. 


There  is  no  passage  of  Scripture  that  indicates  that 
immersion  is  a  scriptural  mode  of  purification  or  clejins- 
ing  or  washing ;  but  numerous  passages  show  that  it  is 
by  affusion  that  this  purification  of  both  the  bodies  and 
the  souls  of  men  is  accomplished. 

XXXVI. — ^Naaman  the  Syrian. 

158.  How  was  Naaman,  the  leper  of  Syria,  cleansed  of 
his  leprosy  ? 

He  was  cleansed  by  observing  the  law  specially  ap- 
pointed for  such  cases.     (See  pages  14  and  16.) 

159.  "What  was  that  law  ? 

The  law  is  found  in  Leviticus  14  :  1:  "  And  he  shall 
sprinkle  upon  him  that  is  to  be  cleansed  from  the  lepro- 
sy seven  times,  and  shall  pronounce  him  clean." 

160.  Was  there  any  other  way  of  curing  the  leprosy? 

There  was  only  one  way  of  curing  the  leprosy,  and 
that  was  by  following  the  divinely  appointed  directions. 
The  leprous  person  must  submit  to  God's  plan,  and  be 
sprinkled  seven  times. 

161.  To  whom  did  this  law  concer  Hg  the  cure  of 
leprosy  apply  ? 

To  all  who  were  afflicted  with  the  disease,  whether 
they  were  strangers  or  home-born,  bond  or  free. 

162.  How  can  you  prove  that  ? 

By  passages  of  Scripture  which  show  that  God's  laws 
were  meant  for  general  recognition  and  acceptance. 
Though  the  commandments  were  given  in  the  midst 
of  Israel,  and  specially  for  that  people,  yet  they  are 
meant  for  all.  The  leprosy  of  either  body  or  soul  can 
be  cured  in  only  one  way — by  special  compliance  with 
God's  plan.  There  is  no  other  way.  This  will  apply  to 
the  stranger  or  the  home-born,  to  the  Jew  or  the  Gen- 
tile. In  Leviticus  24  :  22  it  is  said,  after  giving  the  law 
concerning  various  feasts,  sacrifices,  priests,  murders, 


^■f'.'.}:"^"^:- 


^^^r—^',*fltf~i\ti    ■ 


A  CATECHISai  OP  BAPTISM. 


98 


sin-offerings,  uncleannesses,  and  leprosy :  "  Ye  shall  have 
one  manner  of  law,  as  well  For  the  stranger  as  for  one 
of  your  own  country ;  for  I  am  the  Lord  your  God." 

163.  What  does  Dr.  Cramp  say  of  Naaman  ? 

Dr.  Cramp  admits  {Cor.  Chris,  Mesa.,  January  11, 
1865,  and  Catechism,  p.  72)  that  "Naaman  was  a  leper," 
and  that  "lepers  were  cleansed  by  sprinkling."  He 
evidently  found  the  leper  an  unpleasant  subject  to  han- 
dle, and  was  compelled  to  resort  to  some  weak  and 
transparent  sophistry  and  special  pleading.  He  says 
Naaman's  cleansing  was  not  "  a  legal  cleansing ;  it  was, 
so  to  speak,  outside  of  the  law.  It  is  useless  to  say  that 
*no  law  required  him  to  be  immersed.'  He  was  not 
cleansed  according  to  the  law,  for  he  was  not  under  it." 
"  It  was  a  case  of  miraculous  interference  above  and 
beyond  the  law." 

164.  What  proof  does  Dr.  Cramp  give  to  sustain  his 
position  respecting  Naaman  ? 

Dr.  Cramp  offers  not  one  word  of  proof  to  sustain  his 
assertion.  He  can  not  produce  one  word  from  the 
Bible  to  show  that  Naaman  might  be  cleansed  from  the 
leprosy  in  a  different  way  from  any  one  else.  The  Bible 
reveals  only  one  way.  Though  Naaman  was  a  great 
mauj'iie  had  to  observe  God's  requirements  if  he  desired 
and  would  secure  his  blessing.  Though  Naaman  was 
not  one  of  God's  people,  yet  he  went  to  an  inspired 
servant  of  the  Lord,  whose  duty  it  was  to  teach  and  to 
practise  the  law  of  God ;  and  he  went  to  him  to  be 
cured  in  the  way  that  God's  servant  would  direct. 
There  was  a  well-known  law  that  exactly  met  Naaman's 
case.  He  came  as  a  stranger,  it  is  true  ;  but  God  had 
said,  (Numbers  9  :  14 :)  "Ye  shall  have  one  ordinance, 
both  for  the  stranger  and  for  him  that  was  born  in  the 
land."  There  was  no  "miraculous  interference  above 
and  beyond  the  law,"  as  Dr.  Cramp  imagines ;  none  was 
needed.  An  existing  long-established  law,  applicable 
to  "  the  stranger"  and  to  "  him  that  was  born  in  the 


H 


A  CATECHISM  OF  BAPTISM. 


land,"  exactly  met  the  necessities  of  the  case.  Let 
Naaman  "  sprinkle  himself  seven  times,"  and  the  won- 
drous power  of  God  will  be  seen.  This  sprinkling  is 
called  baptism. 

165.  How  do  you  prove  that  Naaman  sprinkled  him- 
self seven  times  ? 

He  was  made  clean ;  and  the  Scriptures  show  that 
his  disease  could  not  have  been  cured  except  he  had 
been  sprinkled  seven  times.  In  2  Kings  5  :  14,  it  is  said : 
**He  dipped  himself  seven  times."  In  the  original 
Greek  it  is:  "He  baptized  himself  seven  times."  The 
inspired  word  shows  that  this  baptism  must  have  been 
sprmkling.  Dr.  Cramp  asserts  that  he  immersed  him- 
self seven  times,  because  the  Greek  word  used  is  baptizo. 
There  could  have  been  no  cure  for  the  leprous  man  if  he 
had  failed  to  sprinkle  himself  seven  times,  as  God's  law 
required. 

166.  Why  does  Dr.  Cramp  assume  that  there  was  an 
immersion  here  ? 

He  can  not  help  it.  He  must  do  that  or  give  up  his 
creed.  He  must  contend  that  there  was  a  nviracle  in 
the  case,  and  that  sprinkling,  which  was  the  established 
and  well-known  symbol  of  cleansing  and  blessing,  must 
be  set  aside,  and  that  immersion,  a  new  mode,  was  in 
this  case  employed ;  or  otherwise  it  would  be  apparent 
that  sprinkling  was  the  mode  whereby  Naaman  was 
baptized. 

XXX  VII. — Greek  Church  Baptism. 

167.  What  does  Dr.  Cramp  assert  concerning  the 
Greek  Church? 

Dr.  Cramp  says,  ( Catechism^  p.  45  :)  "  Has  the  Greek 
Church  ever  sustained  sprinkling  or  pouring  ?  No.  I 
was  about  to  say  that  this  is  remarkable.  But  it  is  not 
remarkable.  The  New  Testament  was  written  in  Greek. 
In  speaking  of  baptism  the  Apostles  used  the  Greek  word 


A  CATECHISM  OP  BAPTISM. 


95 


ive  was  an 


baptizo.  Christians  nowadays  differ  in  opinion  as  to 
the  meaning  of  that  word.  What  can  be  fairer  than  to 
submit  the  question  to  the  Greeks  themselves  ?  They 
must  surely  understand  their  own  language.  Now  the 
Greeks  have  always  held  baptism  to  be  immersion,  and 
they  have  practised  accordinglv.  The^  do  so  to  this 
day,  even  during  the  severity  of  a  Russian  winter.  Tlie 
Russians,  you  are  aware,  belong  to  the  Greek  Church." 

168.  Are  Dr.  Cramp's  assertions  true  ? 

Dr.  Cramp  gives  part  of  the  truth  and  suppresses  part 
when  he  says  the  Greek  Church  immerses  and  does  not 
"  sustain  sprinkling  or  pouring." 

169.  In  what  way  do  the  Greeks  baptize? 

1.  They  immerse  three  times  and  pour  or  sprinkle 
three  times.  They  frequently  dip  their  infants  to  the 
breast  and  pour  water  on  the  head. 

2.  Booth,  (whose  work  Dr.  Cramp  recommends,)  in 
his  Pedobaptism  JExamined^  quotes  Deylingius  :  '*  So 
long  as  the  Apostles  lived,  as  many  believe^  immersion 
only  was  used,  to  which  afterward,  perhaps,  they  added 
a  kind  of  affusion,  such  as  the  Greeks  practise  at  this  day, 
after  having  performed  the  trine  immersion." 

3.  HuBBR  says :  "  I  resided  upward  of  three  years  in 
the  capital  of  the  Grand  Seignior's  dominions,  in  a  Greek 
family  of  the  first  respectability.  During  that  time,  I 
was  present  at  four  baptisms— two  in  the  family  and 
two  m  the  immediate  neighborhood.  It  is  the  custom 
among  the  Greeks  either  to  have  their  children  baptized 
publicly  in  their  churches,  or  else  in  their  houses ;  in 
which  latter  case  the  parents  invite  their  nearest  rela- 
tions and  neighbors ;  and  after  the  ceremony,  while  re- 
freshments pass  round,  the  father  gives  to  each  person 
present  a  token  of  witnesship,  consisting  of  a  small  piece 
of  Turkish  money,  through  which  a  hole  is  pierced  and  a 
piece  of  new  ribbon  inserted.  I  was  thus  mvited  to  at- 
tend the  four  above-mentioned  baptisms,  and  I  still  have 
in  my  possession  two  tokens ;  the  other  two  may  be  seen 


00 


A  CATECHISM  OF  BAPTISM. 


in  Mrs.  McDowalPs  museum  in  Danville.  The  company 
were  all  seated  on  the  sofas  around  the  room.  A  table 
stood  in  the  middle  with  a  basin  of  water  on  it.  The 
priest  was  then  sent  for,  who,  upon  entering  the  room, 
was  received  by  the  father  of  the  infant  and  led  to  the 
baptismal  water,  which  he  consecrated  by  a  short  prayer 
and  the  sign  of  a  cross ;  then  the  mother  presented  to 
him  her  babe,  which  he  laid  on  his  left  arm,  and  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost  he  thrice 
dipped  his  hand  in  the  water  and  dropped  some  of  it 
on  the  child's  forehead,  giving  it  a  name.  .  .  .  Most 
generally  the  infants  are  baptized  in  the  churches.  Be- 
fore the  altar  stands  a  tripod  holding  a  basin  of  conse- 
crated water  for  baptism."  This  was  the  baptism  pro- 
per. The  preparatory  immersions  which  the  Greeks — 
at  least  in  some  places — practise  would  be  performed 
in  another  apartment  and  without  the  presence  of  the 
priest. 

4.  The  immersions  were  not  baptisms  proper.  In 
earlier  days,  persons  when  immersed  were  naked.  Dea- 
conesses were  appointed  to  officiate  at  the  immersion  of 
women  and  of  girls.  These  immersions  were  prepara- 
tory to  the  baptisms  proper,  which  were  perfoi-med  by 
the  minister.  The  minister  was  not  required  to  be  pre- 
sent while  the  parties,  being  naked,  submitted  to  the 
trine  immersions. 

170.  What  word  do  the  Greeks  use  for  immersion  ? 

Since  immersion  has  become  a  practice  among  the 
Greeks  they  use  the  Greek  word  hataduo  and  its  deriva- 
tives, which  means  "  to  dip  under,"  "  to  cause  the  sink- 
ing of,"  "to  immerse."  The  word  baptizo  would  not 
answer  their  purpose,  because,  in  common  usage,  it  was 
employed  to  express  any  kind  of  religious  washing, 
however  partial. 

171.  Will  you  give  some  illustrations  to  show  that 
the  Greeks  use  the  word  hataduo  to  indicate  the  act  of 
immersion  ? 


A  CATECHISM  OV  BAPTISM. 


97 


1.  Cyril,  o^  Jerusalem :  "Plunge  them  down  {kata- 
duete)  thrice  into  the  water,  and  raise  them  up  again." 

2.  Basil  :  "  By  three  immersions  {en  trial  kataduaeai) 
and  by  the  like  number,"  etc. 

3.  John  Damascenus  :  "  Baptism  is  a  type  of  the 
death  of  Christ ;  for  by  three  immersions,  {kataduaeon^'*^ 
etc. 

4.  PwoTius :  "  To  immerse  {Jeataduaai)  a  child  three 
times  in  the  bath,"  etc. 

6.  Dr.  Cramp  asks :  "What  can  be  fairer  than  to  sub- 
mit the  question  to  the  Greeks  themselves  ?  They  must 
surely  understand  their  own  language."  The  question 
has  been  submitted  to  them,  and  it  appears  that  when 
they  wanted  to  express  the  action  of  putting  under  water 
the^  chose  the  word  leataduo.  If  these  Greek  writers 
believed  that  haptizo  expressed  definitely  the  act  of  im- 
mersion, why  did  they  select  other  words  to  express 
that  action,  and  employ  baptizo  in  cases  where  there 
was  no  immersion  ? 


XXXVIII. — Christ's  Ordination. 

172.  When  did  Christ's  ordination  take  place  ? 

Christ  was  ordained  about  the  close  of  John's  minis- 
try, and  when  he  was  sprinkled  with  water  ly  John  and 
anointed  with  the  Holy  Ghost.     (See  page  24.) 

173.  Was  it  necessary  that  Christ  should  be  ordained 
for  the  work  of  the  ministry  and  priesthood  ? 

Yes.  Every  high-priest  had  to  be  ordained  in  things 
pertaining  to  God.  (Hebrews  5:1.)  All  generations 
are  bound  together  in  one  moral  system,  having  one 
God  and  one  religion,  whose  principles  do  not  change. 
In  the  old  dispensation,  as  in  the  new,  those  who  have 
been  called  to  the  sacred  ofiice  of  the  ministry  in  the 
church  were  required  to  be  set  apart  by  consecration  or 
ordination.    In  Christ  we  have  the  high-priest  typified 


98 


A  CATECHISM  OP  BAPTISM. 


in  the  old  dispensation,  and  in  him  we  have  the  first  and 
greatest  preacher  of  the  new. 

174,  What  does  Dr.  Cra'np  affirm  respecting  Christ's 
baptism  for  the  work  of  the  priesthood? 

1.  Dr.  Cramp  appears  to  teach  that  Christ  was  not  a 
priest  at  all.  lie  says :  "  These  are  novelties  in  theology. 
The  baptism  of  the  Saviour  did  not  take  place  under  the 
law.  There  was  no  command  of  the  kind  in  the  law." 
Matthew  taught  differently ;  for  he  says  Christ  came  to 
John  to  be  baptized,  for  thus  it  became  him  to  fulfill  the 
requirements  of  the  law. 

2.  Dr.  Cramp  says :  "  I  must  confess  my  astonishment 
at  the  childish  folly  of  those  who  assert  that  our  Lord 
was  baptized  in  order  to  be  qualified  for  the  priesthood. 
One  person  says  that  *  by  it  he  was  inducted  into  the 
priesthood  at  the  ago  of  thirty  years.'  .  .  .  These 
objectors  carry  on  the  argument  (if,  indeed,  it  be  wor- 
thy of  the  name)  in  this  manner :  The  priests  under  the 
law  were  ceremonially  purified  before  taking  office  by 
sprinkling ;  Jesus  was  inducted  into  the  priesthood  by 
baptism,  therefore  baptism  is  sprinkling  I  Ink  and 
paper  need  not  be  wasted  in  exposing  such  absurdities." 
{^Cramp's  Cor,  and  Catechism.) 

3.  Dr.  Cramp  displays  characteristic  tact  in  passing 
over  this  point  with  a  peculiar  rhetorical  flourish,  that 
is  meant  to  occupy  a  place  that  would  have  been  better 
filled  by  substantial  reasoning.  It  may  be  the  easiest 
way  by  which  he  can  dispose  of  the  question,  though  it 
may  not  be  the  most  satisfactory.  The  learned  doctor 
fears  that  an  expenditure  of  his  "  ink  and  paper"  on  this 
subject  would  be  "  wasted."  His  economical  discretion 
is  judicious,  as  any  effort  of  his  in  that  direction  would 
doubtless  be  "wasted"  effort.  Some,  however,  may 
regret  that  he  has  not  condescended  to  prove,  if  it  were 
possible,  that  the  baptism  of  Christ  was  not  an  ordain- 
ing or  consecrating  act,  connected  with  the  assumption 
of  his  official  work. 


A  CATECHISM  OP  BAPTISM. 


09 


175.  "What  views  are  hold  by  divines  conceniing  our 
Lord's  baptism  ? 

Various  and  conflicting  views  are  held.  Some  do  not 
hold  opinions  coincident  with  those  expressed  in  this 
work,  while  the  views  of  others  harmonize  therewith. 

176.  Why  do  you  reject  those  antagonistic  opinions? 

1.  They  are  not  sustained  by  the  Scriptures. 

2.  They  arc  contradictory,  unreasonable,  and  improba- 
ble. Among  those  whose  theory  respecting  this  ques- 
tion seems  unsatisfactory  are  some  authors  whose  names 
are  revered  household  words  in  the  churches.  An  ex- 
amination of  their  expressed  hypotheses  as  to  why 
Christ  was  baptized  will  show  that  a  wide  disagreement 
exists  among  them  ;  and  such  a  want  of  harmony  indi- 
cates a  misconception  of  the  truth.  We  find  the  truth 
by  studying,  not  those  great  critics,  but  the  inspired 
word  of  God. 

177.  How  do  you  prove  the  necessity  and  fact  of 
Christ's  ordination  ? 

Hebrews  5:1,  4,  10 :  "  For  every  high-priest  taken 
from  among  men  is  ordained."  .  .  .  "No  man  tak- 
eth  this  honor  unto  himself  but  he  that  is  called  of 
God."  .  .  .  "Called  of  God  an  high-priest." 

Hebrews  2:17:  "  In  all  things  it  behoved  him  to  be 
made  like  unto  his  brethren,  that  ho  might  be  a  merci- 
ful and  faithful  high-priest."  His  brethren  were  under 
the  dominion  of  a  Intw  which  required  ordination  ;  and 
this  ordination  iavolved  the  sprinkling  of  water  upon 
them  at  thirty  years  of  age.  He  could  not  have  been  a 
faithful  high-priest  if  he  had  failed  to  keep  the  law  in 
any  one  particular.  It  behoved  him  "  in  all  things"  to 
be  made  like  unto  his  brethren. 

178.  Do  any  of  the  learned  critics  take  this  view  of 
Christ's  baptism  ? 

1.  Adam  Clarke,  LL.D. ;  " '  It  becometh  us  to  fulfill 
all  righteousness' — that  is,  every  righteous  ordinance. 


/, 


100 


A  CATECHISM  OF  BA1»TISM. 


Tho  baptism  of  Christ  was  necessary  ;  our  Lord  repre- 
sented the  hijjh-priost,  and  was  to  bo  tho  hij^h-priost 
over  tho  house  of  God.  Now,  as  tho  hich-pnest  was 
initiated  by  washing — baptism — ('thus  sTuilt  thou  do 
unto  them  to  cleanse  them  :  sprinkle  water  of  purifying 
upon  them,'  Numbers  8  :  7,)  and  anointing,  so  must 
Cnrist ;  hence  he  was  baptized  and  anointed  with  tho 
Holy  Ghost.  Thus  ho  fulfilled  the  righteous  ordinanco 
of  his  initiation  into  the  office  of  high-priest." 

2.  William  Nast,  D.D. :   "This  baptism  was  also 

S roper  for  Jesus.  It  was  .  .  .  the  ordination  for  tho 
[essianio  office."  ..."  Jesus  fulfilled  all  righteousness 
by  being  introduced  into  his  Messianic  office  by  bap- 
tism." ..."  This  solemn  and  sublime  recognition  of 
our  Lord  in  his  official  character  involves,"  etc. 

3.  D.  D.  Whedbn,  D.D. :  "John's  baptism  of  Jesus 
was  an  unction  for  his  kingship  or  priesthood." 

4.  Neandkr  :  "  His  baptism  by  John  was  the  symbol 
of  the  preparatory  consecration."  .  .  .  "For  his  out- 
ward calling  and  solemn  introduction  into  office  be 
looked  to  him." 

6.  J.  P.  Laxgb, D.D. :  "In  contrast  with  the  baptism 
of  the  Pharisees  and  Sadducees  we  have  here  the  bap- 
tism of  Jesus.  .  .  .  And  this  constituted,  so  to  speak^ 
the  consecration  for  his  work." 

6.  F.  G.  HiBBAED,  D.D. :  "  The  next  step  in  our  in- 
quiry will  be  to  ascertain  what  law,  then  in  vogue, 
required  the  Saviour  to  be  baptized.  There  were  various 
ordinances  of  ablution  among  the  Jews ;  but  these,  in 
general,  could  not  be  supposed  to  apply  to  Christ.  We 
can  not  suppose  our  Lord  to  have  previously  contracted 
any  ceremonial  defilement  which  was  the  reason  of  his 
baptism.  But  observe  the  particular  juncture.  Our 
Lord  was  about  to  enter  upon  his  public  ministry.  Ho 
had  attained  his  thirtieth  year — the  year  at  which,  by 
the  appointment  of  God,  the  priests  under  the  law  were 
to  undertake  the  duties  of  their  office — and  he  was  a 
high-priest.  ...  If  we  examine  the  whole  code  of  Mo* 


k  CATECUISM  OF  BAPTISM. 


101 


ses,  wo  shjill  find  no  law  that  required  Christ  to  be  Lap 
tized,  ut  this  particular  juncture,  but  the  law  cnjuining 
and  regulating  priestly  consecration," 

7.  W.  MouLKY  PuNsiiON  :  '*  In  silence  corresponding 
to  all  the  unostentatious  adjuncts  of  the  Saviour  has  the 
work  of  preparation  begun.  In  retirement  ho  has  re- 
ceived his  fitness  for  the  public  ministry  ;  in  retirement 
he  has  been  baptized  into  consecration  by  his  reluctant 
forerunner." 

8.  Joiix  CuMMixG,  D.D. :  "  The  law  was  then  in  force, 
and  it  became  Jesus,  as  under  the  law,  while  the  law  of 
Levi  lasted,  to  fullill  all  righteousnoBS,  and  to  join  all 
the  outward  administrations  of  Levi,  just  as  any  other 
Jew.  It  was  not  because  Jesus  needed  rerceneration ; 
nor  was  baptism,  in  his  case,  meant  to  bo  the  type,  tho 
symbol,  or  the  seal  of  it.  But  he  was  baptized  as  iniro- 
ductory  to  his  great  office,  which  ho  began  to  fill  at 
thirty  years  of  age,  when  ho  began  to  preach  the  great 
truths  that  ho  sealed  with  his  precious  blood." 

9.  W.  O'Nkill  :  "There  can  be  littlo  doubt,  I  think, 
but  that  the  baptism  or  purification  of  our  Lord  at  tho 
Jordan,  in  whatsoever  way  it  was  performed,  was  but 
his  inaugural  rite  into  the  high-pnesthood,  '  over  tho 
house  of  God,'  on  which  that  day  lie  was  to  enter.  That 
office  he  came  from  heaven  to  earth  to  assume ;  and  as 
the  ancient  priests  of  the  law  were  all  typical  of  him,  ho 
enters  on  his  work  at  a  similar  time,  and  in  u  similar 
manner,  to  what  they  had  done.  They  were  to  com- 
mence it  at '  thirty  years  of  ago  ;'  so  did  he.  They  were 
to  be  *  washed  (sprinkled)  with  water,'  as  a  ceremony 
of  purification  ;  so  was  he.  They  were  to  be  anointed 
with  *  precious  ointment ;'  he  was  anointed  with  the 
Spirit  without  measure.  They  were  to  bo  clad  in 
priestly  garments  of  glory  and  beauty ;  he  was  already 
arrayed  in  the  glorious  beauty  of  his  own  perfect 
humanity,  and  the  fullness  of  the  Godhead  resident  in 
liim.  In  these  different  points  I  perceive  an  exact  agree- 
ment between  the  types  and  the  antitype,  and  thus  it 


102 


A  OATECniSM  OF  BAPTISM. 


became  him  '  to  fulfill  all  righteousness,'  that  no  part  of 
the  law  of  the  priesthood  might  be  omitted,  and  that 
that  correspondence  might  appear." 

10.  J.  II.  Godwin:  "John  was  both  prophet  and 
priest ;  but  the  first  was  his  chief  character.  As  a  pro- 
phet he  preached  to  the  people ;  as  a  priest,  he  used  a 
rite  of  purification  similar  to  those  administered  by  the 
priests.  All  public  purifications  with  water,  and  all  in 
which  one  person  acted  on  another,  were  by  sprinkling 
or  afiiision.  These,  and  only  these,  were  appointed  by 
the  law ;  and  they  are  called  bnptisniH.  The  same  name 
was  given  to  the  common  purifications  of  the  Jews. 
There  is  nothing  in  any  of  the  narratives  of  the  New 
Testament  to  lead  to  the  supposition  that,  either  by 
John  or  by  the  disciples  of  Jesus,  any  persons  were  ever 
baptized  except  in  the  way  in  which  the  priests  were 
accustomed  to  baptize  people  in  public,  by  the  sprink- 
ling of  water.  The  same  term  which  is  used  for  the  7'ite 
is  also  used  for  the  realiti/  of  which  it  is  an  emblem. 
As  there  was  a  circumcision  of  the  body  and  a  circum- 
cision of  the  mind,  so  there  was  a  baptism  of  the  body 
and  a  baptism  of  the  mind." 

11.  Christ  was  prophet,  priest,  and  king.  He  was 
more  than  any  of  his  predecessors.  He  spake  with  an 
authority  peculiar  to  himself.  He  was  a  priest  after  the 
order  of  Melchisedec ;  that  is,  he  was  a  royal  priest. 
He  has  a  name,  therefore,  which  is  above  every  name. 
He  was  none  the  less  a  priest  or  king  because  he  was  a 
prophet ;  he  was  none  the  less  a  prophet  or  king  because 
he  was  a  priest ;  be  was  none  the  less  a  prophet  or  priest 
because  he  was  a  king.  It  is  said,  in  Zechariah  6  :  13, 
"  He  shall  sit  and  rule  upon  his  throne ;  and  he  shall  be 
a  priest  upon  his  throne."  Christ,  as  a  priest,  was  made 
like  unto  his  brethren  in  all  things  required  by  the  law. 
John  the  Forerunner  was  properly  qualified,  because  of 
Ills  ofticial  position,  to  apply  to  Christ  the  sprinkling  of 
water,  without  which  he  could  not  legally  have  per- 
formed the  functions  of  his  priesthood. 


A  CATECHISM  OF  BAPTISM. 


103 


p.irt  of 
nd  tliat 

hct  and 
8  a  pro- 
!  used  a 
by  the 
id  all  in 
•inklincj 

nted  by 

le  name 

.  Jews. 

he  New 

her  by 

ere  ever 

ts  M'ere 

sprink- 

the  rite 

miblera. 

circum- 

le  body 

le  was 
with  an 
fter  the 
priest. 
f  name. 
e  was  a 
because 
r  priest 
I  6  :  13, 
jhall  be 
s  made 
lie  law. 
luse  of 
ling  of 
re  per- 


12.  Dr.  Cramp  is  amazed  at  the  fact  that  such  opin- 
ions are  held  and  taught ;  and  he  has  expressed  his 
astonishment  at  what  he  considers  this  "  childish  folly." 
His  astonishment  is  natural  and  suggestive.  A  clear 
and  consistent  exegesis  of  this  subject  exposes  the  ab- 
surdity involved  in  the  dogma  that  Christ  was  baptized 
as  an  example  for  us  ;  and  that  Christ  was  baptized  by 
immersion. 

XXXIX. — ^Dipping  Difficulties. 

179.  Will  you  mention  some  of  the  difficulties  in- 
volved in  the  immersionist  theory  ? 

1.  On  the  day  of  P^^ntecost  three  thousand  persons 
were  converted  and  ^>:iptized.  The  gift  of  the  Holy 
Spirit  came  upon  the  assembled  brethren.  "They 
were  all  filled  with  the  Holy  Ghost  and  began  to 
speak."  This  became  "noised  abroad."  A  multitude 
of  devout  men  of  different  nations,  then  in  the  city, 
hearing  of  these  things,  went  to  the  house  where  the 
brethren  were  assembled.  These  were  all  amazed,  and 
had  something  to  say  "  one  to  another."  Peter  standing 
up  with  the  eleven,  lifted  up  his  voice  and  preached. 
This  speaking,  and  this  gathering  of  the  multitude,  and 
this  preaching,  must  have  consumed  a  considerable  por- 
tion of  the  day.  The  Baptist  theory  requires  that  in  the 
remaining  fragment  of  the  day  those  three  thousand 
persons  must  have  each  told  his  or  her  experience  ;  and 
must  have  each  been  immersed,  which  would  involve  ou 
the  part  of  each  a  change  of  clothing.  It  seems  difficult 
to  comprehend  how  so  much  could  have  been  accom- 
plished in  the  swift-running  moments  of  a  fast-waning 
day.  It  is  difficult  to  resist  the  suggestion  that,  if  those 
three  thousand  persons  must  each  be  put  under  water, 
it  would  be  needful,  for  various  reasons,  to  defer  a  por- 
tion of  the  operation  until  the  following  day.  To  have 
baptized  those  three  thousand  persons  by  the  mode  pre- 
dicted hy  the  prophet,  when  speaking  of  these  latter 
days,  (Ezekiel  36:25:  "  Then  will  I  sprinkle  clean  water 


/) 


fifi 


104 


A  CATECHISM  OF  BAPTISM. 


upon  you,  and  ye  shall  bo  clean,")  would  have  been  in 
accordance  with  existing  usages,  and  could  have  been 
done  in  the  house  where  the  word  was  preached,  and 
where  the  brethren  received  the  baptism  of  the  Spirit. 

2.  A  difficulty  also  presents  itself  in  reference  to  the 
place  where  such  a  ceremony  could  be  performed.  "  No 
river  passes  the  city;  the  nearest  lake  is  many  miles 
away ;  the  brook  Cedron  is  the  dry  bed  of  a  little  stream 
which  only  flows  in  the  winter  months."  And  neither 
wells,  pools,  nor  cisterns  could  have  been  used  for  such 
a  purpose. 

3.  The  immersion  of  those  three  thousand  persons 
would  involve  a  public  display  in  a  city  intensely  hostile 
to  the  disciples,  and  their  cause,  and  their  Master.  Dr. 
Cramp  says,  {Catechism^  p.  38:)  "There  were  public 
pools — the  pool  of  Bethesda,  the  pool  of  Siloam,  and 
others — at  which  the  administration  might  have  taken 
place  without  any  difficulty."  Dr.  Cramp,  obviously, 
does  not  comprehend  the  situation.  There  existed, 
among  the  authorities  of  the  church  and  of  the  state  in 
Jerusalem,  as  well  as  among  the  people,  the  bitterest 
hostility  to  Christ  and  to  his  gospel.  It  is  impossible 
that  Peter,  with  the  other  apostles  and  brethren,  could 
have  taken  three  thousand  persons  to  any  of  the  pools 
of  the  city,  or  any  other  public  place,  and  immersed  them, 
in  the  name  of  Jesus,  "  without  any  difficulty."  An 
attempt  to  accomplish  such  a  work  in  Jerusalem  would 
have  provoked  a  most  furious  opposition,  and  would 
have  caused  a  wild  and  wide-spread  uproar  throughout 
the  whole  community.  The  prevailing  popular  senti- 
ment of  Jerusalem  at  that  time  would  not  have  permit- 
ted their  public  pools  to  be  used  for  a  purpose  so  dis- 
tasteful and  abhorrent  to  the  Jewish  people. 

4.  The  manifestation  of  the  popular  feeling,  soon  after 
the  day  of  Pentecost,  against  Peter  and  John,  for  having 
professed  to  heal  a  lame  man  in  Jerusalem  "  in  the  name 
of  Jesus  Christ  of  Nazareth,"  indicates  what  would  have 
been  the  result  if  there  had  been  an  attempt  to  immerse 


A  CATECHISM  OF  BAPTISM. 


105 


those  three  thousand  persons  in  the  public  pools  of  that 
city.  Peter  and  John  were  arrested  and  imprisoned  and 
put  u23on  their  trial,  because  of  the  good  deed  done  to 
the  impotent  man  in  the  name  of  Jesus.  The  arrest  of 
those  brethren,  and  their  imprisonment  and  their  trial, 
show  how  malicious  and  how  pervading  was  the  hatred 
against  Jesus  and  his  disciples.     If  the  knowledge  of  the 

Eerformance  of  an  isolated  deed  of  mercy,  like  that  of 
ealing  the  lame  man  in  a  public  place  in  the  name  of 
Jesus,  had  excited  the  populace,  and  had  caused  the 
assembling  of  the  great  council  of  the  nation — "the 
rulers,  and  elders,  and  scribes,  and  high-priests  " — how 
much  more  would  the  city  have  been  moved  with  rage, 
and  the  authorities  with  indignation,  if  the  brethren  had 
attempted  to  immerse  those  three  thousand  persons  in 
the  pools,  for  which  they  cherished  so  much  pride,  and 
in  the  name  of  the  Nazarene,  whom  they  had  hanged  on 
a  tree.  The  fact  that  there  is  no  record  of  any  opposi- 
tion or  any  uproar,  on  the  part  of  either  the  rulers  or 
the  people,  on  the  day  of  Pentecost,  suggests  the  inevi- 
table inference  that  those  three  thousand  persons  bap- 
tized on  that  day  could  not  have  been  immersed. 

5.  Immersionists  affirm  that  baptizing  is  dipping,  or 
plunging,  or  immersing,  and  that  these  terms  are  there- 
fore synonymous.  By  subjecting  their  theory  to  a 
practical  trial,  and  substituting  one  of  these  words  for 
another,  its  absurdity  will  become  apparent.  Let  us 
look  at  a  few  examples: 

Matthew  3  :  11  :  "I  indeed  plunge  you  with  water 
unto  repentance  ...  he  shall  plunge  you  with  the  Holy 
Ghost,  and  with  fire." 

Matthew  20  :  22  :  "Are  ye  able  to  drink  of  the  cup 
that  I  shall  drink  of,  and  to  be  plunged  with  the  plung- 
ing that  1  am  plunged  with  ?" 

Mark  1:4:  "  John  did  plunge  in  the  wilderness,  and 
preach  the  plunging  of  repentance." 

Mark  7:4:  "  And  when  they  come  from  the  market, 
except  they  plunge,  they  eat  not.  And  many  other 
things  there  be,  which  they  have  received  to  hold,  as  the 


II 


'4 
'if 


XJ--*^  . 


100 


A  CATECUISM  OF  BAPl'ISM. 


plunging   of  cups,   and   pots,   brazen   vessels,  and   of 


tables  ;"  that  is,  beds  and  couches. 


Acts 


(( 


but 


John  indeed  plunged  with  water  ^ 
ye  shall  bo  plunged  with  the  Holy  Ghost." 

Acts  19  :  3 :  "Unto  what  tlion  were  yo  plunged? 
And  they  said.  Unto  John's  plunging." 

Romans  0  :  3,  4  :  "  Know  yo  not  that  so  many  of  us 
as  were  plunged  into  Jesus  Christ  wore  plunged  into  liis 
death  ?  Therefore  wo  are  buried  with  him  by  plunging 
into  death." 

iCor.  12  :  13  :  "  For  by  one  Spirit  are  wo  all  plunged 
into  one  body." 

If  either  the  word  "  dip  "  or  "immerse"  were  substi- 
tuted for  the  word  "  plunge,"  in  the  quotations  given 
above,  the  difficulty  would  be  quite  as  manifest. 

The  same  absurdity  would  appear  in  praying  for  tho 
desirable  baptism  of  the  Holy  Spirit  in  the  dip])ing 
phraseology :  O  Lord,  plunge  my  soul  with  the  Holy 
Ghost ;  or,  dip  my  soul  witli  the  Holy  Ghost ;  or,  plunge, 
or  dip,  this  congregation  with  tiie  Holy  Ghost. 

0.  In  1  Cor.  10  :  1,  2,  tho  Israelites  are  said  to  have 
been  "  baptized  unto  Moses  in  the  cloud  and  in  the  sea." 
Tho  Israelites  were  not  plunged  unto  Moses,  nor  im- 
mersed unto  Moses.  Upon  tho  Israelites  the  clouds 
dropped  down  rain.  Tho  Egyptians  were  immersed. 
33ut  the  Egyptians  who  were  immersed  were  not  bap- 
tized ;  and  the  Israelites  who  were  baptized  were  not 
immersed.  In  1  Peter  3  :  20,  21,  there  is  a  probable 
reference  to  the.  baptism  of  Noah  and  his  family  in  tlie 
ark,  by  the  rain  which  fell  upon  them.  Peter  shows 
that  baptism  is  the  antitype  of  the  salvation  of  those 
eight  souls.  Yet  the  very  gist  of  their  salvation  con- 
sisted in  their  not  having  been  immersed  at  all.  Tho 
unbelieving  contemporaries  of  Noah  who  were  immersed, 
and  perished  in  the  deluge,  were  not  baptized  ;  but  the 
eight  souls  who  were  saved  in  the  ark,  and  were  bap- 
tized by  the  falling  rain,  were  not  immersed. 


A  CATECHISM  OF  BAPTISM. 


107 


■o' 


o 


XL. — Immeusionists  and  Infant  IJaptism. 

180.  What  opinions  are  hold  by  immersionistsrorfpect- 
ing  tho  antiquity  of  infant  baptism  ? 

Itnmersionists  aro  not  able  to  point  to  the  date  at 
■which  the  practice  of  infant  baptism,  whicli  tliey  con- 
sider an  innovation,  was  first  adopted.  Nor  are  they 
able  to  state  the  circumstances  under  wliicli,  nor  the 
persons  by  whom,  tho  supposed  innovation  was  intro- 
duced. Itianot  probable  that  a  change  in  tho  tlieology 
and  tho  practice  of  tho  church  so  radical  as  is  involved 
in  the  introduction  of  the  practice  of  infant  ba[)tism, 
could  have  been  introduced  without  criticism  and  cen- 
sure sufficiently  sharp  and  emphatic  to  attract  the  no- 
tice of  the  historian.  Immcrsionists,  recognizing  this 
fact,  have  professed  to  be  able  to  fix  the  time  when  this 
supposed  novelty  first  appeared. 

181.  At  what  period  is  it  supposed  by  irnmersionists 
that  infant  baptism  was  introduced  ? 

Immcrsionists  disagree  among  themselves  respecting 
the  time.  And  they  not  only  contradictf  each  other,  but 
they  sometimes  contradict  themselves. 

182.  What  do  you  infer  from  such  contradictions? 

Where  there  is  want  of  accord  among  the  wisest  and 
ablest  advocates  and  defenders  of  a  creed,  the  inference 
is  inevitable  that  the  creed  is  seriously  defective. 

183.  Will  you  mention  an  instance  of  contradiction? 

1.  Dr.  Cramp  says,  {Christian  3[essenger,  January 
11th,  1865:)  "Infant  baptism  .  .  .  first  appeared  in  the 
middle  of  the  third  century ^ 

2.  Dr.  Cramp,  again,  in  his  Catechism,  refers  to  Ter- 
tullian,  and  quotes  from  him.  lie  says  that  Tertullian 
"  protested  against  the  innovation  "  involved  in  the  bap- 
tism of  little  children.  Dr.  Cramp  says  this  baptism  of 
infants  is  "  the  first  mention  of  hucIi  baptism,  and  it  is 
mentioned  in  order  to  be  oi)poscd."  Dr.  Cramp,  again, 
says  that  "Tertullian  lived  in  the  latter  end  of  the  sec- 


108 


A  OATECHISAI  OF  BAPTISM. 


ond  century,  and  the  beginning  of  the  third.     He  died 
about  the  year  220." 

3.  Dr.  Cramp  might  also  have  said  that  Tertullian 
was  born  about  the  middle  of  the  second  century.  Ho 
embraced  the  heresy  of  Montanus  about  the  year  200. 
His  orthodox  works  were  written  before  he  ceased  to  be 
a  Presbyter.  Dr.  Joseph  Angus,  an  immersionist,  gives 
the  year  198  as  the  date  of  his  orthodox  works. 

4.  Dr.  Cramp  again  says :  "  What  do  you  suppose, 
then,  was  the  state  of  opinion  and  practice  in  the  Chris- 
tian church,  in  reference  to  baptism,  at  the  beginning 
of  the  third  century  ?  The  design  and  efficacy  of  the 
ordinance  were  to  a  great  extent  misunderstood,  and 
superstition  (infant  baptism)  was  advancing  with  rapid 
strides.  Still,  it  was  generally  held  that  baptism  was 
an  act  of  dedication  to  God.  It  was  believers'  baptism, 
and  the  churches  were  what  are  now  called  Baptist 
churches.  The  only  exceptions  were  in  Africa,  where 
the  baptism  of  children  had  been  partially  introduced." 
That  is,  about  the  year  200  infant  baptism  had  been,  at 
some  former  period,  introduced. 

184.  How  does  it  appear  that  Dr.  Cramp  is  contradic- 
tory ? 

1.  Dr.  Cramp  says,  in  the  Christian  Messenger^  in 
1865,  that  infant  baptism  first  appeared  about  the  middle 
of  the  third  century. 

2.  A  year  later  he  admits,  in  his  Catechism^  that  Ter- 
tullian opposed  the  practice  of  infant  baptism,  which  had 
already  made  its  appearance.  And  Tertullian  was  born 
about  the  middle  of  the  second  century,  and  published 
his  works,  from  which  Dr.  Cramp  quotes,  about  the  year 
198  ;  and  died  in  220. 

3.  Tertullian  wrote  about  infant  baptism  as  an  estab- 
lished practice,  which  had  been  the  custom  of  the  church 
before  his  time.  Dr.  Cramp's  admission  that  Tertullian, 
born  about  the  middle  of  the  second  century,  "  mention- 
ed "  infant  baptism  as  a  practice  already  existing,  con- 


A  CATECHISM  OF  BAPTISM. 


109 


le  died 

rtullian 
y.  Ho 
ar  200. 
id  to  be 
t,  gives 


appose, 
Chris- 
finning 
of  the 
d,  and 
1  rapid 
m  was 
iptisni, 
baptist 
Where 
fuced." 
een,  at 


tradi 


c- 


7er,  m 
niddle 

.t  Ter. 
3hhad 
I  born 
lished 
3  year 

Jstab- 
bnrcli 
illian, 
itiou- 
,  con- 


trasts inipressively  with  his  statement  a  year  previously, 
in  the  Christian  Messenger ^  that  "  infant  baptism  first 
appeared  in  the  middle  of  the  third  century." 

185.  What  does  Dr.  Cramp  say  about  Origen  ? 

1.  Dr.  Cramp  sajs,  Origen  "  was  ordained  to  the 
Christian  ministry  in  Palestine ;  was  a  laborious  stu- 
dent, a  very  learned  man,  but  a  fanciful  theologian." 
Origen  was  born  in  the  year  185,  and  died  in  the  year 
254. 

2.  Dr.  Cramp,  again,  says,  {Catechism^  p.  22:)  "In 
the  passages  which  refer  to  baptism,  admitting  them  to 
be  Origen's,  he  says  that '  infants  are  baptized  for  the 
remission  ot"  sins.'  In  one  place  he  observes  that  bap- 
tism is  administered  *  even  to  little  children  according 
to  the  usage  of  the  church ;'  and  in  another,  that  *  the 
church  has  received  from  the  Apostles  a  traditipn  to 
give  baptism  even  to  little  children.' " 

186.  How  does  Dr.  Cramp  dispose  of  the  teachings  of 
Origen  ? 

He  assumes  that  Origen  was  not  sound  in  his  theo- 
logy— that  he  could  not  adduce  a  "Thus  saith  the 
Lord  "  in  confirmation  of  the  right  to  baptize  infants — 
that  he  was  "  a  fanciful  theologian  " — and  that  what 
Origen  taught  was  only  "  the  usage  of  the  church  "  and 
"tradition."  Dr.  Cramp  says:  "Origen  knew  that  it 
was  only  a  tradition,  and  that  neither  precept  nor  pre- 
cedent had  been  discovered  in  the  New  Testament." 

187.  What  do  you  learn  from  these  admissions  ? 

1.  Dr.  Cramp's  admissions  show  that  the  defense  of 
his  creed  involves  him  in  contradictions.  He  admits 
that  Origen,  born  in  the  second  century,  taught  that 
infant  baptism  was  "  the  usage  of  the  church,"  and  that 
the  church  in  the  time  of  Origen  held  the  "  tradition  " 
that  infant  baptism  had  existed  in  the  Apostles'  day. 
The  disagreement  apparent  between  these  admissions 
and  Dr.  Cramp's  previous  teaching,  that  "  infant  baptism 
first  appeared  in  the  middle  of  the  thifd  century,"  is 


no 


A  CATECHISM  OF  JJAI'TIS.M. 


suggestive.  Dr.  Crrunp  has  bluiKlerod  somowhcrc.  If 
the  church  received  from  the  Apostles  a  tradition  to  give 
baptism  to  infants—and  if  Origen,  as  he  alKrnis,  was 
himself  baptized  in  infancy,  then  Dr.  Cramp's  assertions 
are  unworthy  of  acceptance,  and  his  creed  needs  revision 
and  amendment. 

Dr.  Cramp  appears  to  think  that  ho  has  disposed  of 
the  difficulty,  which  Origen  gives  liis  creed,  by  affirming 
that  Origen  had  no  better  ground  for  teaching  that 
infants  should  bo  baptized  than  "  tradition  "  and  the 
prevailing  "custom  of  the  church;"  and  by  affirming 
that  the  New  Testament  does  not  teach  the  doctrines 
that  Origen  believed  and  taught.  The  point,  however, 
which  we  arc  now  considering  is,  not  what  is  taught  iu 
the  Scriptures  on  this  subject — that  point  is  elsewhere 
investigated — but  lohat  loas  the  practice  in  Origenh 
timey  from  the  year  1S5  to  the  year  254  ;  and  lohat  did 
Origen  say  was  the  practice  of  the  church  from  the 
Apostles'  day  f  On  these  points  Origen's  testimony  is 
clear,  and  shows  that  infant  baptism  was  practised  iu 
his  day  and  had  been  handed  down  from  the  Apostles 
themselves. 

XLI. — ^TiiE  Covenant  of  Grace. 

188.  Were  infants  included  in  the  Covenant  of  Grace  ? 

Infants  were  included  with  their  parents  in  the  cove- 
nant of  grace.  They  always  received  the  seal  of  that 
covenant ;  and  they  can  not  therefore  be  excluded  witli- 
out  an  express  command  from  God.  The  practice  of 
intant  baptism  may  be  justified  by  the  continuity  and 
identity  of  the  covenant  of  grace  to  Jew  and  Christian, 
the  sign  only  of  admission  being  altered. 

189.  Does  the  covenant  of  grace  still  exist? 

The  covenant  which  God  made  with  Abraham  is  the 
gospel  covenant,  and  under  it  we  now  live. 

190.  Arc  all  the  provisions  of  the  covenant  still  bind- 
ing? 


A  CATKCIIIi^r  0I«'  BAPTISM. 


Ill 


The  covenant  cinljracod  several  incideiitivl  matters 
which  were  peculiar  to  Abrahani's  natural  seed,  tho 
Jews.  But  all  these  iiavo  either  expired  by  limitation, 
or  been  revoked,  or  changed,  by  God's  command.  That 
covenant  at  tho  same  time  inchided  tho  promise  of  tho 
Messiah  and  all  the  blessings  of  tho  Gospel.  It  clearly 
included  tho  Gospel  itself  and  the  gospel  church  and  all 
its  blessings. 

Gen.  17:7:  "And  I  will  establish  my  covenant  be- 
tween mo  and  thee  and  thy  seed  after  thee  in  their  gen- 
erations for  an  everlasting  covenant,  to  be  a  God  unto 
thee,  and  to  thy  seed  after  thee." 

Gen.  22  :  lG-^18  :  "  J5y  myself  have  I  sworn,  saith  tho 
LOUD,  for  because  thou  hast  done  this  thing,  and  hast 
not  withheld  thy  son,  thine  only  son : 

"  That  in  blessing  I  will  bless  thee,  and  in  multiply- 
ing I  will  multiply  thy  seed  as  tho  stars  of  tho  heaven, 
and  as  the  sand  which  is  uj)on  the  sea-shore ;  and  thy 
seed  shall  possess  the  gate  of  his  enemies  ; 

"  And  in  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed ;  because  thou  hast  obeyed  my  voice." 

These  passages  show  that  God's  covenant  with  Abra- 
ham was  "an  everlasting  covenant,"  and  included  a 
blessing  for  "  all  the  nations  of  the  earth."  That  must 
have  been  the  gospel  covenant. 

191.  Does  the  New  Testament  teach  that  the  cove- 
nant with  Abraham  included  the  gospel  dispensation  ? 

1.  Yes.  It  teaches  that  tho  covenant  with  Abraham 
comprehended  a  spiritual  family,  including  all  the  faith- 
ful, so  that  those  who  obey  the  gospel  are  included  in 
the  promise  as  Abraham's  promised  children.  It  is 
believed  that  the  declaration,  "  In  thee  shall  all  nations 
bo  blessed,"  was  the  Gospel  preached  before  unto  Abra- 
ham. 

Gal.  3  :  6-9  :  "  Even  as  Abraham  believed  God,  and  it 
was  accounted  to  him  for  righteousness. 

"Know  ye  therefore  that  they  which  are  of  faith,  tho 
same  are  the  children  of  Abraham. 


112 


A  CATECHISM   OF   BAPI'ISM. 


**  And  tho  scripture,  foreseeing  that  God  would  justify 
the  heathen  through  faith,  preaolied  before  the  gospel 
unto  Abraham,  saying,  In  thee  shall  all  nations  be 
blessed. 

"So  then  they  which  bo  of  faith  are  blessed  with 
faithful  Abraham." 

2.  In  Gal.  3  :  12-14,  Paul  shows  that  the  blessing  of 
the  Gospel  enjoyed  by  the  Gentiles  is  declared  to  be  the 
blessing  of  Abraham  or  the  blessing  pror  lised  to  Abra- 
ham :  "  And  the  law  is  not  of  faith :  but,  The  man  that 
doeth  them  shall  live  in  them. 

"  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us  :  for  it  is  written,  Cursed  is 
every  one  that  hangeth  on  a  tree  : 

"  Tliat  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  Jesus  Christ ;  that  we  might,  receive 
the  promise  of  the  Spirit  through  faith." 

192.  Was  there  dnnger  lest  the  covenant  made  with 
Abraham  should  in  any  way  become  confounded  with 
the  Mosaic  system  ? 

1.  Yes;  and  Paul  indicates  the  distinction  between 
the  two,  in  Gal.  3  :  16-19 :  "  Brethren,  I  speak  after  the 
manner  of  men ;  Though  it  be  but  a  man's  covenant,  yet 
if  it  be  confirmed,  no  man  disannuUeth,  or  addeth  there- 
to. 

"  Now  to  Abraham  and  his  seed  were  the  promises 
made.  He  saith  not.  And  to  seeds,  as  of  many  ;  but  as 
of  one.  And  to  thy  seed,  which  is  Christ. 

"  And  this  I  say,  that  the  covenant,  that  was  con- 
firmed before  of  God  in  Christ,  the  law,  which  was  four 
hundred  and  thirty  years  after,  can  not  disannul,  that  it 
should  make  the  promise  of  none  effect. 

"  For  if  the  inheritance  be  of  the  law,  it  is  no  more 
of  promise :  but  God  gave  it  to  Abraham  by  promise. 

"  Wherefore  then  serveth  the  law  ?  It  was  added 
because  of  transgressions,  till  the  seed  should  come  to 
whom  the  promise  was  made ;  and  it  was  ordained  by 
angels  in  the  hand  of  a  mediator." 


A  CATECHISM  OF  BAITISM. 


113 


2.  From  this  passage, "  it  is  certain,  tliat  the  Gospel  is 
but  a  continuation  of  the  covenant  made  with  Abraiiam, 
that  the  gospel  church  with  its  blessings  is  a  fulfillment 
of  that  covenant,  and  that  it  is  not  a  new  thing,  but  a 
continuation  of  the  Abrahamic  family,  with  such  altera- 
tions as  were  required  to  adapt  it  to  a  wider  circle  by 
the  incorporation  of  the  Gentiles." 

103.  Does  Paul  elsewhere  teach  the  same  doctrine? 

Paul,  under  the  figure  of  an  olive-tree,  shows  that  the 
gospel  church  is  the  old  Abrahamic  tree,  with  the  Gen- 
tiles graffed  on. 

Romans  11  :  17-21 :  "  And  if  some  of  the  branches  be 
broken  ott',  and  thou,  being  a  wild  olive-tree,  wert 
grafted  in  among  them,  and  with  them  partakest  of  the 
root  and  fatness  of  the  olive-tree  ; 

"  Boast  not  against  the  branches.  But  if  thou  boast, 
thou  bearest  not  the  root,  but  the  root  thee. 

"  Thou  wilt  say  then.  The  branches  were  broken  off, 
that  I  might  be  graffed  in. 

"  Well ;  because  of  unbelief  they  were  broken  off,  and 
thou  standest  by  ftiith.     Be  not  high-minded,  but  fear: 

"  For  if  God  spared  not  the  natural  branches,  take 
heed  lest  he  also  spare  not  thee." 

194.  Did  infants  receive  the  seal  of  the  covenant  of 
grace  ? 

Yes.  Circumcision  was  the  seal  of  the  covenant  in 
the  Judaic  dispensation,  and  that  seal  was  placed  upon 
infants. 

Gen.  17  :  10:  "This  is  my  covenant  which  he  shall 
keep  between  me  and  you,  and  thy  seed  after  thee ; 
Every  man  child  among  you  shall  be  circumcised." 

Romans  4  :  11  :  "And  he  received  the  sign  of  cir- 
cumcision, a  seal  of  the  righteousness  of  the  faith  which 
he  had  yet  being  uncircumcised  :  that  he  might  be  the 
father  of  all  them  that  believe,  though  they  be  not  cir- 
cumcised." 


X    \  A   CATECHISM  OF  BAPTISM. 

195.  What  chango  Avas  made  respecting  the  seal  of 
the  covenant  under  the  new  dispensation? 

Tliia  8ulij<'ct  has  been  very  briefly  considered  at  page 
38.  Baptism  takes  tiie  phice  of  circumcision  and  is 
now  the  seal  of  the  covenant.  "  Circumcision  was  a 
mark  of  difference  between  the  people  of  God  and  tlio 
iincovenanted  world,  and  baj)ti8m  is  now  that  same  mark 
of  distinction."  It  follows,  therefore,  of  necessity  that 
infants  are  to  have  the  seal  of  the  covenant  placed  upon 
them — that  is,  they  are  to  bo  baptized. 

190.  What  inference  appears  inevitable  from  thoiio 
teachings  ? 

The  gospel  church  is  no  more  and  no  other  than  the 
perfecting  of  the  Abrahamic  covenant.  The  truth,  as 
mvolved  in  the  covenant  made  with  Abraham  and 
sealed  by  circumcision,  is  confirmed  in  Christ,  and  wo 
are  enjoying  the  perfected  state  of  that  covenant  in  the 
privileges  and  blessings  of  the  gospel  church. 

Romans  15  :  8,  9 :  "Now  I  say  that  Jesus  Christ  was 
a  minister  of  the  ri'(  iimcision  for  the  truth  of  God,  to 
confirm  the  promises  made  unto  the  fathers  : 

"And  that  the  Gentiles  might  glorify  God  for  his 
mercy  ;  as  it  is  written.  For  this  cause  I  will  confess  to 
thee  among  the  Gentiles,  and  sing  unto  thy  name." 

197.  Does  a  change  of  the  seal  involve  a  change  of  the 
subjects  of  the  seal  ? 

As  infants  are  included  in  the  covenant  of  grace,  and 
made  partakers  of  its  benefits,  and  as  they  received  the 
former  seal,  they  must  receive  the  p. .,  o;/  seal,  which  is 
baptism.     Nothing  but  an  express  •  ^ii  )  can     u 

elude  infimts  from  the  rite  of  bapu  ;i!i.  iSo  such  com- 
mand has  been  given.  No  such  preclusion  has  been 
intimated.  Tliere  is  no  record  in  the  Scriptures  that 
favors  it.  A  special  enactment  to  baptize  infimts  was 
^ot  needed.  The  existing  covenant  covered  the  \vholo 
Ij  •ciind ;   and  infant  baptism  was  required  under  the 


A  CATKC'IIISM  OF  BAPTISM. 


115 


seal  of 


lit  pago 

and  lA 

[  was  a 

and  tho 

mc  mark 


ity  1 
seu  u 


that 
poll 


in 


tllOi^O 


than  the 
,nith,  as 
am  and 
and  wo 
nt  iu  tho 

irist  was 
'  God,  to 

I  for  his 
ont'ess  to 

10." 


oje  of  the 


•ace,  and 
}ived  tho 
which  is 
can  u 
ich  com- 
las  been 
res  that 
mts  was 
le  whole 
ider  the 


circumstances,  as  no  command  had  been  issued  forbid- 
ding it. 

XLII. — The  Gukat  Commission?. 
108.  When  was  tho  great  commission  given? 

After  tlio  resurrection  of  our  Lord  and  just  previous 
lo  I  lis  ascension. 

■  latthcw  28  :  18-20:  "And  Jesus  came  and  xpake 
unto  them,  saying,  All  power  is  given  unto  me  iu  hea- 
ven and  in  earth. 

"  Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  tho  name  of  the  Fatiier,  and  of  the  Son,  and  of 
tlio  Holy  Ghost : 

"  Teaching  them  to  observe  all  things  whatsoover  I 
liavo  commanded  you:  and,  lo,  I  am  with  you  hvay, 
even  unto  tho  end  of  the  world.     Amen." 

199.  What  does  this  commission  teach  respectin  ^  in- 
fant baptism  ? 

1.  The  commission  teaches  that  wo  are  to  make  dis- 
ciples of  all  persons — all  nations.  A  nation  inclii  les 
tho  children  of  the  nation.  They  were  therefore  to  muke 
disciples  of  tho  children.  This  is  to  bo  done  by,  first, 
baptizing  them,  and  then  teaching  them.  After  th  y 
have  been  baptized,  let  them  be  taught  so  that  tlu  y 
shall  grow  in  grace,  in  wisdom,  in  knowledge,  and  in 
usefulness.  Tho  immersionist  exegesis,  which  requires 
that  we  shall  first  complete  religious  instruction  and 
then  baptize,  is  manifestly  wrong. 

2.  According  to  two  of  the  most  important  iincia 
MSS.,  tho  Vatican,  (13,)  and  the  Cambridge  Codex,  (Co- 
dex I3eza)  or  D,)  tho  Greek  reading  is:  "Make  disci- 
ples of  all,  and  iiaving  baptized  {baptlsantes)  them,  in 
the  name  of  tlie  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  teach  them  to  observe,"  etc.  Lange  says,  tliis 
is  the  more  correct  reading,  and  that  the  text  im})lies 
"  two  acts,  a  missionarv  and  an  ecclesiastical — the  ante- 
cedent  I  aptisni,  tho   subsequent  instruction."     Meyeu 


116 


A  CATECHISM  OP  BAPTISM. 


says,  the  text  according  to  the  reading  of  the  majority 
of  the  MSS.  with  the  present  participle  {baptizontes) 
even,  requires  first  baptism  and  then  teaching.  Alford 
says,  this  passage  implies :  "  the  initiatory,  admissory 
rite,  and  the  subsequent  teaching.  It  is  much  to  be 
regretted  that  the  rendering  in  our  Bible  has  clouded 
the  meaning  of  these  important  words.  It  will  be  ob- 
served that  in  our  Lord's  words,  as  in  the  church,  the 
process  of  ordinary  discipleship  is  from  baptism  to  in- 
struction, that  is,  is  admission  in  infancy  to  the  cove- 
nant, and  growing  up  into  the  observance  of  all  things." 


XLIII. — The  School  of  Christ. 

200.  What  provision  has  Christ  made  for  us  as  the 
great  Teacher  ? 

He  has  provided  for  teaching  all  nations. 

201.  What  are  the  conditions  for  scholarship  ? 

1.  AW.  adult  persons  who  will  come,  may  come,  into 
Christ's  school,  by  accepting  him  as  their  authority  and 
guide,  and  by,  having  faith  in  him. 

2.  All  infant  children  may  be  brought  into  this  school. 

3.  Baptism  is  the  entrance  to  this  school.  Peter 
received  the  Gentiles  to  the  church  by  baptism.  The 
Epistles,  which  were  designed  to  teach  those  who  were 
in  Christ's  school,  assume  that  all  the  disciples  have 
been  baptized. 

202.  Is  it  right  to  baptize  the  children  of  unconverted 
parents  ? 

Yes ;  if  the  parents  bring  them.  The  fact  that  pa- 
rents bring  their  children  to  be  baptized  implies,  on  the 
part  of  the  parents,  an  outward  profession  of  Christ, 
and  beyond  this  we  have  no  authority  to  claim. 

203.  What  example  has  Christ  set  respecting  the 
admission  of  infants  into  his  church  ? 

1.  Clirist  received  infants  when  brought  to  him.    He 


A  CATECHISM  OF  BAPTISlt. 


117 


3  majority 
aptizontes) 
.  Alfoed 
adraissory 
uch  to  be 
ts  clouded 
ill  be  ob- 
hurch,  the 
ism  to  in- 
the  cove- 
11  things." 


us  as  the 


ome,  into 
lority  and 

lis  school. 

1.  Peter 
ism.  The 
who  were 
)les  have 

3onverted 

that  pa- 
es,  on  the 
f  Christ, 
1. 

Dting  the 
him.    He 


did  not  stop  to  inquire  about  the  character  or  motives  of 
the  parents  who  brought  their  children  to  him.  He  de- 
clared that  they  were  subjects  of  his  kingdom — hence 
they  were  entitled  to  admission  therein.  He  did  not 
baptize  them  :  Christian  baptism  had  not  been  then 
instituted.  No  adult  person  had  then  received  Chris- 
tian baptism.  From  what  Christ  said  and  did,  the  in- 
ference follows  that,  if  Christian  baptism  had  been  at 
that  time  an  institution  of  the  church,  the  infants  whom 
Christ  had  declared  to  be  members  of  his  kingdom 
would  have  received  baptism. 

2.  Christ  does  not  limit  the  ways  in  which  little 
children  are  to  come  to  him.  He  leaves  every  practi- 
cable and  conceivable  way  wide  open.  Entrance  into 
covenant  with  Christ  is  one  of  the  ways  by  which  little 
children  can  come  to  him.  From  Christ's  command  to 
"  suffer  little  children"  to  come  unto  him,  we  infer  that 
he  does  not  stop  up  a  single  one  of  those  open  and  tra- 
veled roads,  whereby  at  any  time  children  can  come  to 
him.  Since  he  does  not,  we  should  not.  "  He  open- 
ethj  and  no  man  shutteth." 

204.  What  do  the  Scriptures  teach  respecting  child- 
hood scholarship  ? 

1.  The  Scriptures  teach  that  children  should  be 
brought  up  "  in  the  nurture  and  admonition  of  the 
Lord."  (Eph.  6  :  4.)  The  interests  of  Christ's  kingdom 
are  all-important ;  and  the  souls  of  men  are  precious 
beyond  all  price;  it  is  therefore  of  the  greatest  moment 
that  the  earliest  as  well  as  the  most  careful  efforts  be 
made  to  train  up  children  aright. 

2.  The  church  of  Christ  is  a  school.  The  course  of 
education  is  summed  up  in  the  order  and  the  studies 
which  the  Master  prescribes.  In  this  school  are  those 
who  have  placed  themselves  under  the  instruction  and 
directions  of  the  Master ;  and  those  also  whose  parents 
have  placed  them  there  to  grow  up  under  the  Master's 
authority,  and  discipline,  and  counsels.  Persons  are  not 
admitted  to  this  school  because  they  have  been  taught, 


118 


A  CATECHISM  OF  BAPTISM. 


but  becauso  they  need  to  bo  taught.  Some  are  consi- 
derably advanced  in  instruction.  Some  do  not  know 
the  alphabet.  Some  only  have  their  names  enrolled. 
There  is  no  law  in  the  case  which  "forbids"  children 
to  be  brought  into  this  school,  except  immersionist  law. 
They  are  not  required  to  Meander  as  idlers  and  truants 
until  they  can  appreciate  the  importance  of  scholarship. 
The  consent  of  the  children  is  not  required.  Upon  the 
parent  devolves  the  right  and  duty  of  putting  his  own 
children  to  school  without  their  consent.  Their  names 
may  be  enrolled  before  they  have  begun  to  learn.  The 
act  of  admission  and  enrollment  is  baptism. 

3.  The  Scriptures  assure  us  that,  if  children  are  brought 
up  in  the  way  they  should  go,  they  will  not  depart  from 
it.  Experience  sometimes  appears  to  contradict  the  state- 
ments of  the  inspired  word.  Many  Christian  parents 
train  their  children  unwisely  or  unfaithfully.  When  the 
children  of  such  parents  depart  from  the  truth,  their 
education  must  have  been  defective.  Discipline  may 
have  been  administered  from  the  stand-point  of  anger ; 
whereas  it  should  always  have  been  administered  Irom 
the  stand-point  of  love ;  or  in  some  other  way,  probably, 
the  education  has  been  not  sufficiently  comprehensive, 
and  discriminating,  and  persevering. 

4.  By  the  covenant  relations  into  which  God  has  con- 
descended to  enter  with  man,  it  is  predetermined  that 
infants  should  have  the  privilege  of  scholarship  in  the 
church.  Admission  to  such  scholarship  implies  the  re- 
ception previously  of  the  admissory  rite  of  baptism. 


XLIV. — TuK  Day  of  Pextecost. 

205.  Did  Peter  allude  to  the  baptism  of  infants  in  his 
sermon  on  the  day  of  Pentecost  ? 

1.  Peter  urged  the  importance  of  repentance  and  bap- 
tism. 

Acts  2  :  38,  39  :  "  Then  Peter  said  unto  them,  Repent, 
and  be  baptized  every  one  of  you  in  the  name  of  Jesus 


A  CA.TECIIISM  OF  BAPTISM. 


119 


0  COllSl- 

t  know 
nrolled. 
shildren 
list  law. 
truants 
)larship. 

1  pon  the 
his  own 
r  names 
•n.     The 

brought 
•art  from 
t,he  state- 
i  parents 
Vhen  the 
ith,  their 
line  may 
•f  anger ; 
red  ironi 
jrobably, 
ehensive, 

has  con- 
ined  that 
ip  in  the 
es  the  re- 
)tism. 


uts  iu  his 
and  bap- 

1,  Repent, 
J  of  Jesus 


Christ  for  the  remission  of  sins,  and  ye  shall  receive  the 
gift  of  the  Holy  Ghost. 

"  For  the  promise  is  unto  you,  and  to  your  children, 
and  to  all  that  are  afar  off." 

2.  Peter  evidently  referred  to  the  promise  made  to 
Abraham,  which  included  infants.  He  was  a  Jew, 
and  was  preaching  to  Jews ;  and  these  must  have  un- 
derstood him  as  including  infants  in  this  promise. 
Lange  says,  in  a  note  on  this  passage :  "  The  church 
and  the  people  of  God  had  hitherto  been  so  constituted 
that  not  only  adults  but  also  little  children  belonged  to 
the  people  of  God,  and  with  all  these  he  made  a  cove- 
nant that  he  would  be  their  God.  Let  us  now  suppose 
that,  on  the  day  of  Pentecost,  Peter  had  thus  addressed 
the  Jews :  '  Brethren,  repent,  and  let  every  one  of  you 
be  baptized  in.  the  name  of  Jesns  Christ,  for  the  remis- 
sion of  sins ;  but  your  little  children  shall  not  be  bap- 
tized ;  they  shall  remain  in  their  sins,  continue  in  their 
state  of  condemnation,  and  be  counted  among  the  peo- 
ple of  Satan,  until  they  grow  up  and  reach  the  years  of 
understanding ; '  what  answer  would  the  devout  Jews 

have  made? If  the  Apostles  had  made  holy 

baptism,  which  is  the  true  door  of  the  kingdom  of  hea- 
ven, narrower,  by  instituting  a  baptismal  examination, 
as  those  deluded  spirits  do  who  degrade  the  sacrament 
of  baptism  to  the  rank  of  an  exhibition  of  certificates 
of  their  full-grown  *  believers,'  then  these  three  thousand 
could  never  have  been  added  on  the  same  day." 


XLV. — Apostolic  Examples. 

206.  Did  the  Apostles  baptize  infants  ? 

It  is  evident  from  the  Scriptures  that  the  Apostles 
baptized  infants.    Various  passages  indicate  that  fact. 

Acts  16  :  31-33  :  "And  they  said.  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house. 

"  And  they  spake  unto  him  the  word  of  the  Lord,  and 
to  all  that  were  in  his  house. 


120 


A  CATECHISM  OF  BAPTISM. 


"  And  he  took  them  the  same  hour  of  the  night,  and 
washed  their  stripes ;  and  was  baptized,  he  and  all  his, 
straightway." 

207.  IIow  docs  it  appear  from  this  passage  that  in- 
fants are  entitled  to  baptism  ? 

By  the  phraseology  employed  by  Paul.  He  used  two 
different  Greek  words  on  this  occasion,  which,  in  our 
version,  a''e  rendered  "  house  " — oikos  and  oikia.  The 
word  olkos  is  used  by  both  Old  and  New  Testament 
writers  in  the  sense  oX  family^  with  special  reference  to 
infants,  and  the  same  word  oikos  is  frequently  used  in 
the  classic  Greek  to  express  the  same  meaning.  The 
word  oikia  is  used  by  the  sanie  writers  in  the  sense  of 
household,  including  servants.  The  passage  just  quoted 
should  read:  "Believe  in  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved,  and  thy  family,  {oikos,)  (including 
all  thy  children.)  And  they  spake  unto  him  the  word 
of  the  Lord,  and  to  all  that  were  in  his  household, 
(oikia,)  (including  servants,  if  any.)  And  he  took  them 
the  same  hour  of  the  night,  and  washed  their  stripes  ; 
and  was  baptized,  he  and  all  his  {oikos)  straightway." 
He  preached  to  all  that  were  in  the  house,  {oikia,)  ser- 
vants and  all  others ;  but  he  only  baptized  the  jailer 
and  his  {oikos)  family.  The  promise  was  to  him  and 
his  oikos — his  family,  including  his  children  of  what- 
ever age.  The  oikia — servants  of  the  jailer — heard  the 
word ;  but  we  do  not  read  that  one  of  the  oikia  was 
baptized,  whereas  this  we  do  read  of  the  jailer,  and  all 
his  house;  which  is  precisely  what  the  Apostle  foretold. 

208.  Do  other  passages  of  Scripture  indicate  the  same 
teachings  ? 

1.  Yes.  Lydia  and  her  oikos,  and  Stephanus  and  his 
oikos,  were  baj)tized. 

2.  It  is  difficult  to  imagine  any  phraseology  that  could 
have  been  employed,  which  would  more  clearly  express 
the  tact  that  the  Apostles  baptized  infants.  If  the  nar- 
rative stated  in  any  direct  terms,  "  The  Apostles  bap- 


A   CATECHISM   OF  BAPTISM. 


121 


tized  infants,"  still  objections  might  have  been  urged. 
Origen,  who  was  born  in  tho  second  century,  and  Avho 
was  in  a  position  to  be  acquainted  with  the  facts,  says 
that  the  Apostles  baptized  infants ;  and  immersionists 
exclaim  :  "  Fanciful  theologian  " —  "  Metaphorical  in- 
fants." No  words  can  so  teach  any  doctrine  but  un- 
scrupulous controversialists  may  object. 

S.  Lange  says,  (in  note  on  Acts  10  :  15  :)  "The  real 
strength  of  tho  argument  (namely,  that  as  households  in- 
clude children,  we  have  no  right  to  except  them  from 
the  general  statement)  lies  not  in  any  one  case,  but  in 
the  repeated  mention  of  whole  houses  as  baptized." 

Bexgel  says:  "Who  can  believe  that  not  one  infant 
was  found  in  all  these  families,  and  that  Jews,  accus- 
tomed to  the  circumcision,  and  Gentiles,  accustomed  to 
the  lustration  of  infants,  should  not  have  also  brought 
them  to  baptism  ?" 

209.  Is  the  testimony  of  the  early  fathers,  and  histo- 
rians of  the  church,  in  harmony  with  these  views? 

1.  Their  testimony  is  in  exact  coincidence  therewith. 
Tertullian  was  the  first  person  who  wrote  against  infant 
baptism.  He  published  his  works  about  the  year  198. 
From  these  we  learn  that  infant  baptism  was  practised 
then,  or  he  would  not  have  written  against  it.  This 
was  more  than  a  century  before  Constantine  was  con- 
verted, and  hence  it  was  before  the  introduction  of  cor- 
ruption into  the  church,  through  its  connection  with  the 
state.  If  infant  baptism  had  been  introduced  after  Ter- 
tullian's  birth,  which  was  about  the  middle  of  the  second 
century,  his  strongest  argument  would  have  been,  This 
IS  a  new  thing — the  Apostles  never  baptized  infants. 
But  he  never  intimated  that  it  was  an  innovation. 

2.  The  fragments  of  history  that  have  come  down  to 
us  from  the  earliest  times  of  the  Christian  church  are 
all  in  favor  of  infant  baptism.  The  fact  that  tliere  is 
no  record  of  the  introduction  of  this  practice,  is  strong 
evidence  that  it  was  tho  custom  of  the  church  from  tho 
bciiinnincr. 


122 


A  CATECHISM  OF  BAPTISM. 


3.  Dr.  Wall  says  :  *'  For  the  first  four  hundred  years 
after  Christ,  there  appears  only  one  man,  TertuUian, 
who  advises  the  delay  of  infant  baptism  in  some  cases, 
and  one  Gregory,  who  did,  perhaps,  practise  such  delay 
in  the  case  of  liis  own  children ;  but  no  society  of  men 
so  thinking  or  so  practising ;  or  any  one  man  saying  it 
was  unlawful  to  baptize  infants.  So,  in  the  next  seven 
hundred  years,  there  is  not  so  much  as  one  man  to  be 
found,  who  either  spoke  for  or  practised  such  delay,  but 
all  the  contrary." 


XLVI. — Believers'  Baptism. 

210.  Do  the  Scriptures  teach  that,  under  certain  cir- 
cumstances, faith  is  required  before  baptism  ? 

Yes.  All  persons,  morally  responsible,  who  have  not 
received  baptism,  and  who  seek  admission  to  the  Chris- 
tian church,  are  required  to  believe  before  being  baptized. 

211.  Do  immersionists  differ  from  others  on  this  point  V 

1.  Immersionists  do  not  differ  on  this  point  from 
others.  They  sometimes  mislead,  by  presenting  pas- 
sages to  prove  that  believers  were  baptized  in  apostolic 
times,  Avhich  is  a  fact  admitted  by  all.  Moreover,  it  is 
sometimes  urged  that  they  hold  the  baptism  of  believers, 
and  their  antagonists  the  baptism  of  infants.  Such  a 
representation  is  a  misstatement  of  the  case. 

2.  The  baptism  of  believers  is  common  ground  to  the 
Protestant  Church.  Every  instance  recorded  in  the 
Bible  of  faith  being  required  in  order  to  baptism,  is  a 
case  where  affusionists  would  require  faith  in  order  to 
baptism.  From  the  multitude  who  were  converted  on 
the  day  of  Pentecost,  from  Saul  of  Tarsus,  fi'om  the 
eunuch,  from  Lydia,  from  the  jailer  of  Philippi,  and 
from  all  other  Jewish  proselytes  and  Gentiles,  a  profes- 
sion of  faith  Avould  of  course  be  required. 

3.  There  are  nine  cases  mentioned  in  the  Scriptures 
where  faith  preceded  baptism  ;  and  any  one  of  these  is 


A  CATECHISM  OF  BAPTISM. 


123 


;ain  cir- 


enougli  to  prove  that  any  person,  in  the  same  circum- 
stances as  tliey  were,  must  believe  in  order  to  be  bap- 
tized. But  mark  what  these  circumstances  were  : 
Every  one  of  them,  up  to  the  period  of  his  baptism, 
was  either  a  Jew  or  a  Jewish  proselyte,  a  Samaritan  or 
a  heathen  ;  each  one  of  them  was  an  adult  coming  into 
the  Christian  church  from  the  world  beyond  it ;  each 
one  of  them  was  the  case  of  a  person  whose  parents 
had  not  been  Christians ;  and  none  of  them  had  ever 
received  Christian  baptism  before. 

4.  Immersionists  differ  from  others  in  affirming  that 
because  an  adult  needs  faith  before  baptism,  therefore 
an  infant  needs  faith  before  baptism.  His  logic  does 
not  carry  conviction  with  it  when  he  affirms,  because  a 
profession  of  faith  was  needed  from  Jews,  Samaritans, 
and  pagans,  on  their  entrance  into  the  church,  therefore 
the  infants  of  those  in  church  membership  already 
need  to  make  a  profession  of  faith,  or  be  excluded  from 
baptism  for  want  of  it.  If  faith  before  baptism  is  re- 
quired from  adults,  in  certain  circumstances,  it  does  not 
follow  from  that  fact,  that  faith  before  baptism  is  re- 
quired from  infants  in  totally  different  circumstances. 
A  person  who  would  settle  in  another  country  and  un- 
der another  flag  than  those  of  his  birth,  is  required  to 
secure  articles  of  naturalization  before  he  can  claim  the 
rights  of  a  citizen  or  a  subject  in  the  country  and  under 
the  flag  of  his  adoption  ;  but  he  who  is  born  within  the 
realm  may  claim  the  rights  of  a  citizen  or  of  a  subject, 
as  his  by  birth.  The  circumstances  peculiar  to  the  alien 
and  to  the  home-born  are  materially  difierent,  and  have 
an  important  bearing  on  the  question  of  citizenship.  For 
the  alien  there  must  have  been  an  initiatory  rite — the 
profession  of  faith  or  fidelity  (sometimes  called  an  "  oath 
of  allegiance")  to  the  nationality  into  which  he  would 
enter.  From  those  born  in  the  realm  no  such  pledge  is 
required ;  the  rights  of  citizenship  are  theirs  by  birth  ; 
they  are  free-born.  Infants  belong  to  the  kingdom.  No 
such  profession  is  required  of  them  as  of  the  alien,  to  en- 


w 


! 


I 


121 


A   CATECHISM  OF  BAPTISM. 


title  them  to  membership  in  the  Christian  nationality. 
Let  their  membership,  then,  be  recognized  by  baptism. 


^: 


XLVII. — Objections  considered. 

212.  Will  you  state  some  of  the  objections  to  infant 
baptism,  and  how  those  objections  may  be  answered  ? 

The  principal  objections  m-ged  against  infant  baptism 
liave  been  examined  by  Dr.  Luthkr  Lee,  in  his  JSle- 
Clients  of  Theology^  and  may  be  here  reproduced. 

1.  "  It  is  objected  that  there  is  no  scriptural  warrant 
for  infant  baptism. 

"  To  this  it  is  replied,  the  objection  is  not  admitted. 
It  is  insisted  that  a  scriptural  warrant  has  been  made 
out  in  tlie  preceding  arguments.  Whether  or  not  there 
is  a  scriptural  warrant  for  infant  baptism,  is  the  main 
question  at  issue,  and  to  object  that  there  is  no  such 
warrant,  is  to  beg  the  whole  question.  It  is  thus  seen 
that  the  objection  can*not  be  admitted  in  this  form. 

2.  "  It  is  objected  that  there  is  no  express  cpmmand 
in  the  Scriptures  to  baptize  infants.  In  this  ^orm  the 
objection  is  admitted,  as  a  fact,  but  the  conclusion  i.i 
denied  on  the  following  grounds  : 

"  (1.)  No  express  command  was  necessary,  as  infants 
liad  always  been  admitted,  Jewish  children  by  circumci- 
sion, and  Gentile  children  with  their  parents,  by  circum- 
cision and  baptism.  It  required  a  command  to  exclude 
them,  rather  than  one  to  admit  them.  This  has  been 
proved  in  the  direct  argument,  and  the  argument  need 
not  be  repeated. 

"  (2.)  The  absence  of  an  express  command  is  not  suf- 
ficient to  exclude  infants  from  baptism  only  upon  the 
assumption  that  nothing  of  like  kind  is  to  be  done  with- 
out an  express  command.  This  can  not  be  maintained. 
There  is  no  express  command  for  admitting  females  to 
the  Lord's  Supper.  It  is  clear  that  no  females  were 
present  at  its  institution,  and  there  is  no  command  to 
admit  them.     So  far  then  as  the  simple  want  of  an 


A  CATECUISM  OF  BAPTISM. 


125 


express  command  is  concerned,  female  communion  must 
be  abandoned  or  the  objection  to  infant  baptism  must  be 
abandoned.  There  is  no  express  command  for  observing 
the  first  day  of  the  week  as  a  Sabbath,  and  yet  it  is 
almost  a  universal  custom.  There  are  a  very  few  Bap- 
tists, known  as  '  Seventh-Day  Baptists,'  who  are  con- 
sistent enough  with  the  ground  they  are  compelled 
to  take  to  oppose  infant  baptism,  to  repudiate  the  Chris- 
tian Sabbath  and  keep  the  Jewish  Sabbath.  The  nature 
of  the  evidence  in  both  cases  is  the  same. 

3.  "It  has  been  objected  that  infants  can  not  believe. 
It  is  not  insisted  that  they  can  believe.  The  reply  rests 
ujjon  other  grounds. 

"  (1.)  Infants  could  not  believe  when  they  received 
circumcision,  and  yet  that  very  circumcision  was  a  seal 
of  the  righteousness  which  was  by  faith.  And  faith 
was  required  of  all  who  were  old  enough  to  believe,  in 
order  to  receive  circumcision ;  yet  children  who  could 
not  believe  were  included  with  their  believing  parents, 
and  circumcised  without  being  able  to  believe. 

"  (2.)  Faith  is  more  clearly  in  order  to  salvation  than 
it  is  to  bajjtism.  '  He  that  believeth  and  is  baptized  shall 
be  saved.'  This,  some  contend,  excludes  all  but  believ- 
ers. In  a  limited  sense  it  does,  but  only  so  far,  as  to 
exclude  all  unbelieving  parents  with  their  children ;  but 
it  includes  all  believing  parents,  and  the  children  of 
believing  parents  are  included  with  them  by  the  very 
terms  of  the  covenant.  This  has  been  proved.  If  it 
were  not  so,  it  would  exclude  infants  from  salvation ;  for 
it  is  added,  'he  that  believeth  not  shall  be  damned.' 
This  shows  that  these  words  of  the  commission  do  not 
take  cognizance  of  the  case  of  infants,  or  it  would 
exclude  them  from  salvation,  and  of  course  we  are  left 
to  fall  back  upon  the  terms  of  the  covenant  to  learn 
what  relation  they  sustain  to  the  ordinance  of  baptism, 
which  has  been  proved  to  be  the  initiatory  rite  of  the 
covenant  of  grace.  It  does  not  say  he  that  is  not  bap- 
tized shall  be  damned,  but  only  '  he  that  believeth  not ;' 
so  that  while  infants  are  included  with  their  believing 


126 


A  CATECiaSM  OF  BAPTISM. 


! 


parents  to  receive  the  seal  of  the  covenant  by  baptism^ 
the  children  of  unbelieving  parents  are  not  excluded 
from  salvation  by  being  excluded  from  baptism,  as  it  is 
not  the  unbaptized,  but  he  that  believetn  not  that  is 
damned,  which  is  not  true  of  infants.  It  can  not  be  said 
that  infants  believe  not,  any  more  than  it  can  bo  said 
that  they  believe. 

4.  "It  has  been  objected  that  baptizing  infants,  by 
which  they  are  committed  to  the  obligations  of  the 
covenant,  is  doing  them  a  wrong,  by  taking  away  their 
privilege  of  choosing  their  own  religion.  To  this  ob- 
jection it  is  replied, 

"  (1.)  The  same  objection  could  have  been  used  with 
equal  force  against  circumcision.  The  Jew  not  only 
committed  his  children  to  the  covenant,  but  tho  Gentile, 
when  he  embraced  the  Abrahamic  fiiith,  also  committed 
his  infant  offspring  to  the  same  religion.  Was  that 
wrong  ?  If  not,  it  can  be  no  more  wrong  now  to  commit 
them  by  baptism,  whereby  the  parent  pledges  to  bring 
them  up  in  the  faith  of  the  Gospel, 

"  (2.)  Children  never  had  the  r4,ht  of  choosing  any 
but  the  true  religion.     What  that  true  religion  is,  the 

Earent,  imder  God,  is  the  judge,  and  is  bound  to  commit 
is  children  to,  and  bring  them  up  to  believe  what  he 
believes  to  be  the  true  religion,  to  the  extent  of  his 
ability  so  to  do.  In  so  doing,  he  takes  away  no  right 
from  the  child.  When  the  child  becomes  old  enough,  it 
in  turn  becomes  its  right  to  judge  what  is  the  true  reli- 
gion, and  it  must  assume  the  responsibilities  of  the  reli- 
gion to  which  the  parent  committed  it,  or  repudiate 
them,  and  this  is  the  right  of  every  human  being,  being 
held  accountable  to  God.  So  the  duty  of  the  parent  is 
performed,  and  no  right  is  taken  from  the  child. 

"  (3.)  Parents  not  only  have  the  right  of  choosing  the 
religion  for  their  children,  but  it  is  their  most  solemn 
duty  so  to  do,  and  God  always  has  and  does  now  hold 
parents  responsible  for  the  religion  of  their  children 
while  they  are  under  their  control,  so  far  as  belief  and 
external  conformity  are  concerned. 


A  CATECHISM   OF    BAI'TISM. 


127 


6.  *'  It  h:i8  boon  ol>jectocl  that  it  can  do  iiit'jints  no 
good  to  baptizo  tlieiu.  In  rej)ly  to  tliiH  it  may  bo 
remarked, 

"(I.)  The  same  objection  might  have  been  urged 
against  circumcision.  Indeed,  it  may  be  urged  against 
wliat  is  called  believers'  baptism.  The  thing  in  itself 
can  do  no  good,  to  sprinkle  a  little  water  upon  a  man, 
or  to  put  him  under  the  water.  It' a  man  should  fall  into 
the  water  and  bo  immersed  by  accident,  ho  weald  not 
feel  himselt'  particularly  benefited;  but  when  lie  is  bap- 
tized, ho  is  or  may  bo  benefited.  Wherein  then  is  tho 
ditt'ercnce  ?  It  arises  out  of  the  fact  that  God  has  com- 
manded us  to  be  baptized,  and  out  of  our  conceptions  of 
the  relation  Avhich  baptism  sustains  to  the  Christian 
system.  All  the  good,  after  all,  arises  from  the  fact  that 
God  has  appointed  it.  If  then  God  has  appointed  it 
for  infants,  it  is  not  for  men  to  say  it  can  do  no  good. 

"  (2.)  If  it  be  the  seal  of  the  covenant,  as  has  been 
proved,  it  is  presumption  to  say  that  when  it  is  j^)laced 
upon  cliildren,  by  their  parents,  in  faith,  such  children 
are  not  brought  into  a  more  hopeful- relation  to  the 
Christian  system  and  the  influences  under  it,  by  which 
they  must  be  saved.  Do  parents  pray  for  their  infant 
children,  before  they  are  capable  of  moral  action  ?  It  is 
presumed  that  pious  parents  do.  But  what  good  does 
it  do  ?  They  are  not  capable  of  any  conditional  salva- 
tion, by  faith,  or  any  other  condition  on  their  part.  But 
God  can  hear  the  parents'  prayer  of  faith  without  tho 
faith  of  the  child.  This  is  tho  only  reply  that  can  be 
made ;  and  if  this  be  a  reason  for  praying  for  our  infant 
children,  placing  the  seal  of  the  covenant  upon  them, 
may  be,  in  the  mind  of  God,  as  good  a  reason  for  doing 
on  their  behalf  as  our  prayers,  and  no  man  can  say  that 
baptizing  them  does  not  do  as  much  good  as  praying 
for  them." 


128 


A  CATKCIII.SM   oF   BAPTISM. 


XFA'III. — Tllli    iMMliUSIONIST    HlIJLE. 

213.  Do  iinmersionists  accept  the  Euj^lish  li'dAo  M 
the  word  of  God  ? 

Many  imtnersionists  nro  dissatisfied  witli  tlio  old 
Enuflish  liible,  and  especially  with  its  teachings  on  tlio 
snbject  of  baptism.  The  anthorizcd  version  of  the 
Scriptures  does  not  teach  the  doctrine  of  immersion. 
Leading  immev.sionists  have  organized  a  society  Avhich 
bears  the  name  c*;'the  "American  iJiblo  Union,"  whoso 
chief  object  appears  to  be  to  secure  the  issue  of  a  new 
version  of  the  Scriptures  that  will  teach  the  dogma  of 
immersion. 

214.  Does  tho  now  version  teach  immersionist  theo- 
logy ? 

Tho  now  version  teaches  tho  immersionist  theology 
with  great  directness  and  clearness.  Tho  suggestivo 
and  richly-freighted  words  "  baptize  "  and  "  baptism"  arc 
expunged,  and  in  their  stead  the  llomaii  words  "  im- 
merse "  and  "  immersion "  are  substituted.  The  new 
Bible  makes  short  work  of  the  immersionist  controversy, 
and  at  a  single  stroke  attemj)ts  to  unchurch  all  the  fol- 
lowers of  Christ  who  have  not  been  immersed,  and  all 
Christian  churches  that  do  not  stand  on  the  immersionist 
platform. 

215.  Is  this  new  version  indorsed  by  any  who  are  not 

immersionists  ? 

1.  It  is  sometimes  disingenuously  affirmed  that  dif- 
ferent denominations  cooperate  in  the  publication  of  the 
new  IJible.  It  is  even  sometimes  asserted  that  ministers 
of  the  several  Protestant  churches  are  identified  with 
immersionists  in  this  enterprise.  Those  statements  are 
manifestly  absurd.  It  is  impossible  that  a  Christian 
minister,  whose  mode  of  baptism  is  sprinkling,  could  be 
a  i)arty  to  the  publication  of  a  book  which  condemns  his 
own  personal  practice,  his  own  creed,  and  the  discipline 
of  his  own  church.     The  testimony  of  any  man  would 


A   CATECHISM  OF  BAPTISM. 


129 


(( 


ho  uttorly  worthless,  in  any  court  of  justice,  who  wouM 
in(lors«»  the  new  irnmersioniHt  JJible,  und  at  the  sjuno 
time  liol  I  tiio  iniiiisteriiil  ofliue  in  a  church  which  toaclie;? 
that  llu'  "sprinkling  of  clean  water"  is  iho  8criptur;:l 
mode  of  buplitjni. 

2.  There  are  prohahly  many  j^ood  and  wise  men  of 
the  IJaptist  denomination,  "  too  loyal  to  their  own  ante- 
cedents, too  much  alive  to  the  permanent  interests  of 
thiit  portion  of  Christ's  church,  too  well  versed  in  tlio 
hmguages  of  the  JJible,  too  courteous  to  the  Christian 
sdiolarship  of  the  age,  to  accept  the  change  thus  forced 
upon  tliem,  and  allow  themselves  to  be  unceremoniously 
thrust  out  of  the  Baptist  Church  and  8we])t  into  the. 
church  of  tlic  immcrsionists." 

210.  Docs  the  publication  of  the  immorsionist  Bible 
tend  to  tlio  promotion  of  the  interests  of  truth  ? 

As  the  immersionist  Bible  is  obviously  published  in 
the  interests  of  a  denomination,  its  example  is  cloarly 
pernicious.  If  inmiersionists  may  pid)lish  a  Bible  which 
shall  teach  the  prominent,  distinctive,  and  peculiar 
tenets  of  their  creed,  other  denominations  may  follow 
their  example.  The  ditlerent  sects,  professing  to  hold 
the  truth  revealetl  in  the  Scriptures,  may  each  have  their 
Bible  which,  with  their  peculiar  interpretations  of  the 
original,  shall  settle  in  their  own  way  all  controverted 
points  in  theology.  The  "  American  Bible  Union  "  has 
no  more  right  to  pervert  the  Scriptures  in  the  interests 
of  immersion,  than  any  other  sect  has  to  pervert  the 
Scriptures  in  its  interests.  The  tendency  of  such  a 
course  must  bo  deplorably  adverse  to  the  interests  of 
truth. 

217.  What  serious  defects  are  apparent  in  the  new 
version  ? 

1.  Some  of  the  prominent  defects  of  the  new  version 
have  been  noticed  by  Professor  Jewett,  substantially  as 
follows : 

"First,  as  an  English  work.    While  modernizing  the 


r-^," 


t^aam 


Sf 


lit 


130 


A  CATECHISM  OF  BAPTISM. 


language  of  the  common  English  version  in  many  cases, 
It  still  retains  many  of  its  obsolescent  forms,  and  is  tlms 
inconsistent  with  itself.  Many  of  its  renderings  are  un- 
intelligible to  the  common  reader.  It  frequently  era- 
ploys  tautological  expressions — as,  *  from  hence,'  '  from 
tlience,'  '  from  whence,'  etc.  It  recognizes  no  law  for 
the  use  of  English  relatives,  using  who  and  that  indis- 
criminately, even  in  the  same  verse.  It  is  equally  indis- 
criminate and  lawless  as  regards  English  auxiliaries, 
saying,  '  are  come,'  '  has  come,'  '  was  come,'  etc.,  with 
no  apparent  law  of  selection.  It  recognizes  no  rule  for 
the  sequence  of  English  tenses,  changing  back  and 
forth,  from  past  to  present,  and  present  to  past,  in  the 
same  sentence  without  rule  or  reason — as, '  I  perceived 
that  power  has  gone  out  of  me  ' — '  Jesus  said  to  those 
who  have  believed  on  him,'  etc.  It  is  equally  regardless 
of  the  proper  use  of  the  subjunctive  and  potential 
moods  ;  employing  the  indicative  as  often  as  otherwise 
where  doubt  and  futurity  are  both  implied,  and  oscillat- 
ing from  future  indicative  to  present  subjunctive  in  the 
same  passage  and  to  express  the  same  idea.  Finally,  it 
couples  words  indicating  past  time  with  the  present 
tenses,  and  the  reverse — as,  *  In  those  days  comes,'  etc. 

2.  "  The  new  version  is  also  sadly  defective  as  a  trans- 
lation from  the  Greek.  Its  renderings  are  often  am- 
biguous, often  servile,  many  times  weak,  or  for  other 
reasons  so  infelicitous  that  it  is  characterized  by  the 
utmost  latitude  of  rendering,  and  is  in  not  a  few  instan- 
ces obviously  incorrect  in  its  translations.  Numerous 
pages  of  evidence  have  been  adduced  to  show  beyond 
all  peradventure  that  it  is  a  disgrace  to  the  scholarship 
of  the  day,  and  an  affront  to  the  intelligence,  liberality, 
and  Christian  learning  of  the  church. 

3.  "  It  is  further  objected  to  this  version  that  it  is 
evidently  intended  to  be  an  instrument  of  denomina- 
tional propagandism.  This  is  apparent  from  the  fact 
that '  baptism '  is  supplanted  by  '  immersion,'  and  '  bap- 
tize '  by  '  immerse,'  etc.,  and  that  this  change  is  univer- 


A  CATECHISM   OF  BAPTISM. 


131 


cases, 
is  thus 
ire  u  li- 
ly era- 

*  from 
aw  for 
t  indis- 
j  indis- 
llaries, 
5.,  witli 
■ule  for 
}k   and 

in  the 
rceived 
a  those 
jardless 
jtential 
herwise 
oscillat- 
p  in  the 
daily,  it 
present 
8,'  etc. 

a  trans- 
ten  am- 
r  other 
by  the 
instan- 
imerous 
beyond 
jlarship 
)erality, 


sal.  In  fact,  this  is  the  only  characteristic  of  the  version, 
the  only  change  from  the  common  version  which  is 
carried  persistently  through.  The  aim  seems  to  "be  to 
expunge  from  the  New  Testament  the  very  idea  of  bap- 
tism, and  substitute  immersion — foreclosing  all  discus- 
sion. 

4.  "According  to  the  declarations  of  immersionists, 
ten  thousand  times  repeated,  has  not  this  word  (baptize) 
always  had  a  definite  meaning,  which  they  have  express- 
ed by  *  baptize,'  and  of  which  they  have  claimed  a  sort 
of  denominational  ownership,  boasting  of  their  title  of 
'  Baptists,'  and  excluding  all  other  branches  of  the  Chris- 
tian church  from  the  Lord's  table,  on  the  ground  that 
they  were  unbaptized  ?  If  '  baptize  '  has  always  been 
the  exact  equivalent  of  '  baptize,'  when  did  it  lose  its 
signification  ?  When,  how,  by  what  process  of  defection, 
did  it  forfeit  its  ancient  and  honorable  distinction,  and 
come  to  mean  something  so  diiferent,  so  unlike  its 
former  signification,  as  to  nee'd  to  be  impeached  and 
removed  from  office,  and  forever  disqualified  from  presid- 
ing over  the  interests  of  a  large  and  growing  portion 
of  the  church  of  Christ  ?  *  Baptism'  is  Greek  anglicized. 
*  Immersion'  is  Latin  anglicized.  The  .former  is  the 
language  of  the  New  Testament;  the  latter  is  the 
Roman  form.  The  former  is  the  language  of  inspira- 
tion; the  latter  is  man's  device.  The  former  is  the 
thing  itself;  the  latter  is  what  is  affirmed  to  be  its  exact 
equivalent;  then  why  exchange  the  one  for  the  other? 
And  if  it  is  not  an  exact  equivalent,  then  who  are  they 
who  thus  dare  to  pervert  the  word  of  God  by  foisting 
into  it  the  carnal  teachings  of  man  ?" 


lat  it  IS 
nomina- 
bhe  fact 
id  *  bap- 
3  univer- 


